VV 


HISTORY 


OF 


THE    WYANDOTT     MISSION, 


UPPER   SANDUSKY,    OHIO, 

k, 

UXDEH    THE    DIRECTION    OF    THE 

METHODIST   EPISCOPAL  CHURCH. 


BY  REV.  JAMES  B.  FINLEY. 


-  The  people  that  walked  in  darknpgg  have  seen  a  great  li^ht  •  they 
that  dwell  in  the  land  of  the  shadow  of  death,  upon  the:n  hath  the  lieht 
shined,"  Isaiah  ix,  2. 


CINCINNATI: 

PUBLISHED  BY  J.  F.  WRIGHT  AND  L.  SWORMSTEDT, 

VOtt  THE  METHODIST  EPISCOPAL   CHURCH,  AT    THE    BOOK  CONCERN, 

CORNER  OF  MAIN  AND  EIGHTH-STREETS. 

R.  P.  Thompson,  Printer. 
1840. 


Entered  according  to  an  Act  of  Congress,  in  the  year  1340,  by  John  F. 
Wright  and  Leroy  Swormstedt,  in  the  Clerk's  Office  for  the  District  Court 
of  Ohio. 


H 

ADVERTISEMENT. 


THE  Wyandott  mission  was  the  first  established  by 
the  Methodist  Episcopal  Church  on  our  frontier,  for  the 
benefit  of  the  Indians.  Here  it  was  satisfactorily  ascer 
tained  that  the  Gospel  and  grace  of  God  could  effectually 
change  the  heart  of  savage  man — reclaim  him  from 
ignorance  and  sin,  and  confirm  him  in  the  practice  of 
virtue  and  religion.  And  such  was  the  signal  and  extra 
ordinary  success  of  this  mission,  that  it  encouraged  the 
Church  to  devise  extensive  plans  for  the  conversion  of 
other  Indian  nations,  and  excited  a  confidence  and  liber 
ality  adequate  for  their  accomplishment:  so  that  all  our 
missions  now  among  the  Indians  may  be  said,  in  some 
sense,  to  have  had  their  origin  in  the  successful  experi 
ment  made  at  Upper  Sandusky. 

•  As  this  work  treats  of  subjects  deeply  interesting  to 
the  Christian  public,  especially  to  all  the  friends  of  mis 
sions  ;  and  as  the  author  is  generally  and  favorably  known, 
we  anticipate  for  it  a  very  extensive  circulation. 

It  may  be  proper  for  us  to  say,  in  conclusion,  the  his 
tory  we  now  present  to  the  public  has  been  revised  for 
the  press,  under  the  direction  of  the  publishers;  and  al 
though  the  phraseology  has  been  changed  in  some  places, 
yet  no  change  has  been  made  to  vary  the  sense  of  the 
facts,  as  narrated  by  the  author.  We  trust  this  volume 
will  be  perused  by  many  with  much  satisfaction ;  and 
that  it  will  greatly  subserve  the  interests  of  the  mission 
ary  cause.  PUBLISHERS. 

Cincinnati  j  Aprils,  1840. 


PREFACE. 


IN  presenting  this  volume  to  the  Christian  public,  the 
author  claims  no  other  merit  than  that  of  giving  a  plain 
narrative  of  facts  which  fell  under  his  own  observation, 
or  which  are  derived  from  authentic  sources.  In  early 
life  he  became  acquainted  with  the  Indian  tribes  border 
ing  on  our  frontier,  and  acquired  considerable  knowledge 
of  their  history  and  traditions— their  manners  and  cus 
toms — their  religion  and  modes  of  worship ;  and  having 
been  subsequently  several  years  a  missionary  to  the  Wy- 
andotts,  at  Upper  Sandusky,  he  is  enabled  to  give  a  rela 
tion  of  all  that  pertains  to  the  introduction  and  success  of 
the  Gospel  among  them. 

In  undertaking  this  work  the  author  has  been  influ 
enced  by  the  advice  of  several  of  his  friends,  as  well  as 
by  his  own  desire  to  bring  to  the  notice  of  the  public, 
the  example  furnished  in  the  history  of  the  Wyandott 
mission,  of  the  divine  efficiency  of  Christianity  to  civil 
ize  the  heathen  nations.  He  has  not  aimed  at  a  polished 
style,  and  seeks  no  literary  fame ;  his  highest  ambition 
being  to  advance  the  glory  of  God,  and  the  influence  of 
genuine  religion  among  men. 

That  the  historical  narrative  contained  in  this  volume 
may  edify  his  readers,  and  awaken  their  sympathies  and 
stimulate  them  to  greater  efforts  in  sustaining  the  cause 
of  missions,  as  well  as  afford  encouragement  to  the  mis 
sionary  of  the  cross  to  renewed  exertions  in  the  great 
work  of  evangelizing  the  world,  is  the  earnest  prayer  of 

THE  AUTHOR _ 


CONTENTS 

TO 

HISTORY   OF   THE    WYANDOTT   MISSION. 


CHAPTER    I. 

Indians,  why  so  called — Their  origin  unknown — Supposed  to  be  de 
scendants  of  the  Ten  Tribes  of  Israel — Revolt  of  the  Ten  Tribes — Car 
ried  captive  into  Assyria — Scripture  prophecies  concerning  them — Of 
their  dispersion  and  final  restoration — Their  present  existence  and 
place  unknown — Outcasts  from  the  rest  of  the  world — Their  probable 
migration  to  this  continent — Arguments  to  show  this — Quotation 
from  Esdras — Probable  from  Assyria  to  this  continent — Comparison 
between  the  Indians  and  Jews,  in  their  persons,  dress,  ornaments, 
&c. — The  Indian  languages  derived  from  one  root — Indians'  opinion 
of  their  own  origin — Hold  themselves  to  be  a  distinct  race.  Page  13 

CHAPTER    II. 

The  Wyandotts — Former  extent  of  their  territory — Strong  and 
warlike — Division  of  the  nation — Their  bravery — Hospitality — Divide 
their  lands  with  other  nations — Diminution  of  their  numbers — Gloomy 
reflections  of  the  Indian  in  contemplating  the  extinction  of  his  race — 
111  treatment  of  them  by  the  whites — The  persons  of  the  Indians  de 
scribed — Mental  characteristics — Peculiar  traits  of  character — Wor 
ship  the  Great  Spirit — Their  festivals — Medicine  feast — Feast  of 
dreams — Feast  of  giving  names — War  feast — The  great  feast — • 
Wobbeno  feast — Feast  with  the  dead — Boys'  feast — Garangula — Au 
tumnal  feasts — Solemn  feasts — Buffalo  feasts — Wyandotts  in  two 
tribes — Change  in  the  dynasty — Form  of  government — Manslaugh 
ter  and  the  avenger  of  blood — A  singular  example — Towns  of  refuge — 
An  example — Law  about  property  sold — A  case  where  the  author  was 
concerned — Law  about  theft — Theft  formerly  almost  unknown — San 
guinary  law  against  murder — Its  beneficial  effect — Witchcraft — Case 
of  a  young  man  bewitched  by  wolves — Stewart  and  a  witch — Horrible 
death  inflicted  on  her — Games — Their  religion — Believe  in  two  Gods — 
In  future  rewards  and  punishments — In  inspiration — Seneca  prophet— 


CONTEXTS. 


Shawnee  prophet  —  Inferior  prophets  —  Polygamy  —  Hospitality  —  Re 
ception  and  entertainment  of  strangers  —  Author  eats  a  dish  of  lo 
custs  —  Mode  of  eating  —  A  case  of  two  white  men  transgressing  it  — 
Their  friendship  and  hatred  ........... 


CHAPTER    III. 

Introduction  of  the  Gospel  among  the  Wyandotts  —  Their  degraded 
condition  before  this  —  Their  reception  of  the  Roman  Catholic  relig 
ion  —  Its  bad  effects  on  their  minds  and  lives  —  John  Stewart  —  His 
conversion  —  Is  impressed  to  preach  to  the  Indians  —  Leaves  Marietta 
for  this  purpose  —  Comes  to  Goshen,  on  the  Tuscarawas  —  Then  to  the 
Delawares  at  Pipetown  —  Adventures  there  —  Comes  to  Upper  San- 
(iusky  —  Kindly  received  by  the  Walkers  —  Interview  with  Jonathan 
Pointer,  who  discourages  him  in  his  undertaking  —  First  preaching  oi 
Stewart  among  the  Wyandotts  —  Decision  of  Mr.  WTalker  respecting 
tile  Protestant  and  Catholic  Bibles  —  Stewart  departs  for  Marietta  — 
Robert  Armstrong  —  Visits  of  local  preachers  to  the  Wyandotts  — 
They  are  recognized  by  the  Ohio  Conference  as  a  missionary  sta 
tion  —  Rev.  James  Montgomery  appointed  missionary  —  Leaves  the  sta 
tion,.  and  becomes  sub-agent  at  Lower  Sandusky  —  Moses  Henkle,  Sen., 
supplies  his  place  —  First  Indian  quarterly  meeting  held  at  Ebcm  zev 
Zane's,  November  19th,  1819  —  Interesting  exercise  of  the  meeting  — 
Experience  of  Bctween-thc-logs  —  Of  Hicks  —  Of  Scuteash  —  Monon- 
cue's  exhortation,  and  his  remarks  on  whisky  —  Betvveen-thc-logs  de 
scribes  their  ancient  religion,  that  of  the  Roman  Catholic,  and  the 
Seneca  and  Shawnee  prophets  —  The  Wyandott  mission  peculiarly 
blessed  —  Religion  alone  truly  civilizes  savage  men  —  The  author  pur- 
suades  them  to  have  a  school,  and  adopt  the  habits  of  civilized  life  — 
Address  of  the  nation,  dated  August  7th,  1821,  to  the  conference  held 
at  Lebanon  —  Dangerous  voyage  to  Detroit  —  The  bark  canoe  —  Quar 
terly  meeting  at  Detroit  —  Voyage  to  Portland  —  Journey  to  Lower 
Sandusky  —  An  Indian  poncy  ............  73 

CHAPTER    IV. 

The  author  in  August,  1821,  appointed  missionary  —  Want  of 
missionary  funds  and  resources  —  Preparations  for  his  journey  — 
Arrives  at  the  mission  —  Cordially  received  —  Lives  in  a  cold,  open 
cabin  —  Builds  a  new  one  —  Works  very  hard,  and  prepares  materials 
for  building  the  mission  house  —  Sufferings  during  the  winter  —  Stew 
art  teaches  Indian  school  at  Big  Spring  —  Happy  death  of  Monon- 
cue's  aunt  —  His  speech  at  her  funeral  —  Unformed  state  of  the 
Church  —  Organization  of  a  class  at  Big  Spring,  and  one  at  the 


CONTENTS.  7 

mission — Opposition  to  this  course  by  the  luke-warm  and  irrelig- 
ious — Unprincipled  conduct  of  the  traders — Heads  of  a  sermon  at 
the  mission — Between-the-logs  exhorts — Indian  woman's  dream — 
Indians  repair  to  their  hunting  ground,  to  hunt  and  make  sugar — 
Author  visits  their  camps  to  hold  a  two  days'  meeting — Eats  boiled 
raccoon  and  molasses — The  hunting  camp — The  houses,  beds,  and 
fixtures — Mode  of  hunting  raccoons — Bears — Their  habitude.s — 
Mode  of  hunting  them  in  winter — Young  bears — Bear  robbed  of 
her  cubs — Bear's  flesh  and  oil — Bear's  oil,  venison,  sugar,  and 
parched  corn — Account  of  the  meeting — Return  to  the  mission 
house — Meeting  among  the  whites  on  Tyamochte  creek — Monon- 
cue's  address  to  them  on  drinking — Difficulties  of  regulating  classes 
and  explaining  Discipline Page  115 

CHAPTER    V. 

Interesting  examination  of  the  leaders  at  the  quarterly  confer 
ence — Cleanliness  promoted — Better  treatment  of  women — Wicked 
conduct  of  traders — Scruples  of  the  chiefs  respecting  holding  civil 
offices — The  author  removes  their  doubts — His  reasoning  on  this 
topic — Interesting  camp  meeting  on  Delaware  circuit — Profitable 
quarterly  meeting  at  the  mission — Meeting  at  the  Big  Spring — 
Conversion  of  an  Indian  woman  on  the  way,  while  riding  to  it — 
Baptisms  and  marriages — Organization  of  two  small  schools — Erec 
tion  of  the  mission  house — Dangerous  illness  of  the.  author,  occa 
sioned  by  hard  labor  at  the  house — Illness  of  Mrs.  Finley — Both 
recover  slowly — Their  great  sufferings — Evil  surmisings  respecting 
Stewart — Bishop  M'Kcndree  purchases  a  farm  for  him,  and  pro 
vides  for  his  family — 111  health  of  the  author — Unable  to  receive  a 
re-appointment  to  the  mission — Correspondence  with  Rev.  J.  Soulc 
and  Rev.  S.  G.  Roszel — Speech  of  Between-the-logs  at  conference — 
Bishop  M'Kendrec's  reply 135 

CHAPTER   VI. 

The  author  is  appointed  to  the  Lebanon  district,  and  superinten 
dent  of  the  mission — Charles  Elliott  is  appointed  missionary — Ar 
rives  at  Sandusky  early  in  October — A  school  committee  appointed — 
A  school  opened,  and  becomes  very  large — Two  teachers,  viz.,  Wil 
liam  Walker,  Jr.,  and  Lydia  Barstow,  appointed — Revival  among 
the  children — The  author  quits  the  district,  and  takes  charge  of  the 
mission — Brother  Elliott  is  employed  in  making  collections  for  the 
mission — Opposition  of  the  heathen  party — Bloody-eyes  determines 
to  kill  his  brother,  Between-the-logs — The  author's  rencounter  with 


8  CONTENTS. 

the  head  chief,  De-un-quot,  and  his  party — Their  dress — The  chief 
maintains  that  there  are  two  gods,  one  of  the  whites,  another  of  the 
red  men — The  author's  reply  to  this  theory — Pertinent  remarks  of 
Between-the-logs — The  head  chief  dies  shortly  after — His  wife 
joins  the  Church — Difficulty  in  exercising  Discipline — A  curious 
case  between  a  trader  and  Between-the-logs Page  161 

CHAPTER   VII. 

The  author  visits  neighboring  tribes — Conversation  with  .the 
chiefs  on  the  difference  between  Methodist  and  Presbyterian  doc 
trine — Visit  to  the  Mohawks — Dangerous  passage  over  Honey 
creek — Interesting  meeting  and  formation  of  a  class  among  the 
Mohawks — Visit  to  the  Senecas — The  Seneca  feast — Reception  of 
the  Wyandotts — Speech  respecting  the  Seneca  prophet — Prelimi 
nary  answer  of  Between-the-logs — Commences  a  religious  meet 
ing — Admirable  speech  on  the  superiority  of  the  Christian  over 
the  Indian  religion — Answers  and  objections — Speech  of  Hicks — 
Speech  of  Mononcue — His  description  of  the  judgment — Eifect 
on  the  hearers — Closing  interview  of  the  Seneca  and  Wyandott 
chiefs — The  author  renews  his  acquaintance  with  Wiping-stick,  a 
chief — Good  effects  of  their  visit  upon  the  Senecas.  .  .  .  171 

CHAPTER   VIII. 

Quarterly  meeting  held  July  26th,  1823,  in  the  woods — Love 
feast — Speech  of  Between-the-logs — Good  effects  of  the  meeting — 
The  school — Formed  on  the  manual  labor  plan — Classification  and 
employ  of  the  boys — Of  the  girls — Bishop  M'Kendree's  visit — He 
teaches  the  boys  to  hoe — His  letter  to  T.  Mason — Mr.  Johnston's  let 
ter — The  Bishop  visits  and  instructs  the  Indians  at  their  houses — 
Interesting  conversations  with  them — Religion  can  civilize  savage 
men — Attempts  of  the  government  agents  to  purchase  the  Wyandott 
reservation — Speech  of  a  chief  on  the  occasion — The  whites  steal 
their  horses — Expedient  to  remedy  this — Journal  of  their  doings  in 
council  kept  in  writing — Regulations  concerning  marriage  and  di 
vorce — Extract  from  their  journal — Laws  respecting  drunkenness — 
Case  of  a  young  man — Good  effects  of  religion  on  its  professors — 
Treatment  of  the  children — Manner  of  convincing  the  Indians  of 
the  truth  of  religion — G.  R.  Jones' letter 182 

CHAPTER   IX. 

The  year  1823-24 — The  author  re-appointed,  and  with  him  the 
Rev.  Jacob  Hooper — Letter  from  Hon.  Lewis  Cass — Last  illness 


CONTENTS.  0 

and  death  of  John  Stewart — The  author  sets  out  for  the  north,  to 
visit  other  tribes,  accompanied  by  two  Indians — Incidents  on  the 
way — The  ring  hunt — A  Wyandott  hymn — Sin  of  selling  ardent 
spirits — Lodging  at  a  Frenchman's — Meeting  at  the  house  of  Hon- 
nis — Description  of  this  venerable  man — His  speech — Roman  Cath 
olic  priests  among  the  Wyandotts — Mouth  of  the  Detroit  river — 
Maiden — Brownstown — Detroit — Interview  with  Governor  Cass — 
Crosses  to  the  Canada  side  of  the  river — Forms  the  first  Indian 
class  ever  formed  in  Canada — Return  to  Detroit — Revival  there. 

Page  212 

CHAPTER    X. 

The  author's  return  home  from  Detroit — Preparations  for  the 
journey — Incidents  on  the  way — Sleeps  on  the  ground — Passing 
the  Maumec — He  and  his  companions  come  to  an  Indian  camp — 
Spoons  of  lynn  bark — Return  to  the  mission — Attempts  of  the 
heathen  party  to  revive  their  old  religion — Their  curious  notions 
respecting  the  Bible — The  chiefs  accuse  the  sub-agent — His  trial 
before  Mr.  Johnston — Unfounded  allegations  against  the  author — 
His  manner  of  defense — Mr.  Johnston's  letter — The  author's  life 
threatened — He  employs  no  means  of  offense  or  defense — Respect 
shown  to  him  by  the  wicked  Indians 235 

CHAPTER    XI. 

The  year  1824 — A  class  formed  of  the  school  children — Their 
religious  exercises — Their  Christian  behavior — Death  of  Hannah 
Armstrong,  in  May,  1824 — The  Indians  go  to  White  river  to  hunt 
during  the  winter — Betwecn-thc-logs  has  charge  of  the  party — 
They  all  observe  the  Sabbath,  and  hold  religious  meetings — White 
persons  coming  to  trade  on  the  Sabbath,  are  reproved — -Admirable 
exhortation  of  Betwecn-thc-logs  on  one  of  these  occasions — Their' 
return  to  Sandusky — Sum-mun-de-wat  and  the  unknown  preacher — 
Unprincipled  conduct  of  the  traders — Attempt  of  the  heathen  party 
to  restore  their  religion — Manner  in  which  the  author  restored  those 
who  had  been  led  astray  by  the  heathens — Kindness  and  revenge  of 
the  Indian — Instance  in  the  case  of  Adam  Poe  and  Rohn-yen-ness — 
The  Indians  turn  their  attention  to  agriculture  and  domestic  im 
provements — They  receive  much  aid  from  the  example  and  assis 
tance  of  the  missionaries — .Erection  of  a  meeting  house — Interview 
of  the  author  with  President  Monroe — .Also  with  Mr.  Calhoun — 
Letter  from  Mr.  M'Kcnney — Form  of  a  report  for  an  Indian 


10  CONTENTS. 

school — Objections  to  this  by  some — Efficiency  of  the  Gospel  to 

civilize  man Page  243 

CHAPTER   XII. 

May,  1824 — Missionary  meeting  at  Baltimore — Anecdotes  and 
address  by  Summerfield — The  aunt  and  her  niece — Mr.  Wirt  taken 
for  an  Indian — Note  from  Rev.  fRichard  Recce — Influence  of  relig 
ion  in  civilization — Impulse  given  to  missionary  exertions — Letter 
of  T.  Jackson,  Philadelphia — Also  of  L.  Dorsey,  Baltimore — Mr. 
M'Kenney's  letter — Contemplated  division  of  their  lands — Mr. 
M'Kenney's  letter  on  this  point — State  of  the  mission  at  the  close 
of  the  year — Bishop  Soule's  letter — State  of  the  Wyandott  mission 

in  Canada 262 

CHAPTER   XIII. 

Conference  year  commencing  1824 — The  author  and  J.  Hooper 
re-appointed  to  the  mission — Division  of  the  Indian  lands  consider 
ed — Proposal  to  remove  west  of  the  Mississippi — Letter  from  Mr. 
M'Kcnney — Letter  to  the  War  Department,  on  the  state  of  the 
school — Mr.  M'Kenney's  reply — Gov.  Cass'  letter — The  author's 
letter  to  the  War  Department  on  the  removal  of  the  Indians — An 
noyance  of  the  whites,  and  the  remedy — Gov.  Cass'  letter — Black- 
hoof's  view  on  removing  by  the  government — Mr.  M'Kenney's  let 
ter — Removal  of  the  Indians — Religious  state  of  the  mission — 
Letter  from  the  Female  Missionary  Society  of  New  York,  accom- 
panving  a  donation  of  books — Mr.  Dando's  letter — Letter  of  the 
chiefs — Letter  of  Methodist  Female  Missionary  Society  of  Phila 
delphia — The  author's  reply 294 

CHAPTER    XIV. 

Robert  Armstrong — His  capture  when  a  child — Brief  notice  of  his 
life — His  character — Usefulness — Death — Author  appointed  Sub- 
Agent  for  the  Wyandotts — Correspondence  on  that  subject — Dis 
charges  its  duties  gratuitously — Letter  from  a  Juvenile  Missionary 
Society — Reflections — Exhortation  to  the  young — Condition  of  the 
mission — Efforts  of  traders  to  entice  the  Indians  to  intemperance — 
Severe  reproof  to  makers  and  venders  of  ardent  spirits — Scuteash 
s?duccd  by  the  traders,  and  led  into  incurable  drunkenness — Unsuc 
cessful  attempts  of  the  author  to  reform  him 320 

CHAPTER    XV. 

Conference  year  commencing  in  1825 — The  author  and  Rev.  J. 
C.  Brooke  appointed  missionaries — Twelve  of  the  largest  Indian 


CONTEXTS.  ]  1 

boys  sent  to  live  among  the  whites — The  author's  exposure  in  lying 
out  all  night — His  dangerous  sickness — A  good  quarterly  meeting — 
Conversion  of  Scionta,  the  high  priest  of  the  heathen  party — Letter 
of  the  author — He  and  Between- the-logs,  Mononcue,  and  others,  set 
out  to  visit  the  eastern  cities — Voyage  to  Buffalo — Religious  exer 
cises  on  the  canal — Arrival  at  Schenectady — At  Albany — At  New- 
burgh — At  New  York — They  lodge  at  Dr.  Pitts' — Are  disturbed 
with  drays  and  carts  passing  before  day — Mononcue's  opinion  of 
sea  crabs — They  are  amused  with  the  curiosities  of  the  city — School 
of  colored  children — Museum — Gas  lights — The  chiefs  speak  in  the 
congregation — Rev.  H.  B.  Bascom's  admirable  missionary  sermon — 
Missionary  meeting — Speech  of  Between-the-logs — Of  Mononcue — 
Of  Rev.  J.  P.  Durbin — Letter  from  Bishop  Soule — They  visit  Phil 
adelphia — Occurrences  there — Proceed  to  Baltimore — Received  by 
Bishop  Soulc  and  others  at  the  wharf — Lodged  at  his  house — Kind 
ness  of  his  family — Bishop  M'Kendree — Great  curiosity  to  see  the 
chiefs — Favorable  impression  made  by  their  visit — The  Baltimore 
camp  meeting — Address  of  Between-thc-logs — He  addresses  the 
congregation  by  signs — Good  effects — The  Severn  camp  meeting — 
Anecdote  of  a  German — Visit  to  Washington — The  author  and  the 
chiefs  return  home — Their  report  to  their  people — Letter  from  Sa 
rah  B.  Sargent — Reflection — Judge  Leib's  Report  to  the  Secretary 
of  War.  .  -.  ~*  ;  .  , Page  336 

CHAPTER   XVI. 

Conference  year  commencing  in  1826 — Rev.  James  Gilruth  ap 
pointed  missionary  to  the  Wyandotts — Death  of  Between-the-logs — 
Bishop  M'Kendree's  last  visit  to  the  mission — Rev.  John  P.  Fin- 
ley — The  Bishop's  pastoral  care  of  the  mission — Holds  a  council 
with  the  chiefs — His  address  to  them — Their  reply — Notes  of  this 
council,  taken  by  the  Bishop — His  notice  of  some  of  their  peculiar 
customs — Scionta,  formerly  high  priest  of  the  heathen  party — His 
conversion  noticed — The  Bishop's  valedictory — Affecting  parting 
scene — The  Bishop,  the  author,  and  others,  set  out  for  Urbana — 
Indian  provision  for  the  journey — Incidents  on  the  way — Reflec 
tions  concerning  the  Bishop's  plainness  and  humility — Indian  "  cold 
coffee" — Arrival  at  Urbana — Bishop's  letter  to  Editors  of  the  Meth 
odist  Magazine — Slander  against  the  author  investigated  and  refu 
ted — Certificate  of  the  chiefs  in  his  favor — Young  Ladies'  Wyan- 
dott  Missionary  Society  of  Philadelphia — Letters  from  same.  386 


12  CONTENTS. 

CHAPTER   XVII. 

The  Wyandotts  want  their  lands  divided — Letter  from  Gov.  Cass 
on  the  subject — The  division  made — Good  effects  thereof — Letter 
1'rom  Mononcuc — Case  of  cruel  murder  among  the  Indians — Death 
of  the  murdered  man — The  murderer's  life  purchased  by  presents  to 
widow  of  deceased — Her  conversion — She  returns  the  price  of  her 
husband's  blood,  and  marries — Stricture  on  the  manufacture  and 
nale  of  ardent  spirits — Publishers'  notice — Letter  from  Rev.  James 

Gilruth • ;  v Pa£e  392 

CHAPTER    XVIII. 
OBITUARIES. 

Between-the-logs — Big-tree — Jos.  Williams — Cu-an-da-ma  Hicks 
— Maurice — Mary — Wah-shu-ta-mah — An-daw-ya-wah  —  Thomas 
Mason — Isaac  Walker — Co-ban — Hannah — Eliza  Jane  Hansberger 
• — Sister  Frost — Two  Feathers — Maurice — Ken-taugh-que — Susan 
Brant — In-cats-sce — Cu-ah's  wife — John  Brant — Eli  Pipe — Ta-zuh 
— Nau-gah-hat — Mary  Fighter — Sy-on-to's  wife — None-way-sa — 
Yas-y ah  —  Sister  Jaco  —  Mcn-da-za — Tar-un-cne  —  Polly  Zane — 
Ya-m en-dash — Ta-sa-tec— Sister  Jacques — Tay-how-wa-ha — Tar- 
e-sha — Tar-he-too — Maurice  Big  Spoon — An-da-wiz-u — Peter  War- 
pole — Jesse  Lee — Jacob  Hooper — Men-sa-noo  —  May-yat-ta-hat — 
John  Coon — John  M'Lean — Ya-zhe-ah — Charlotte  Barnet — Eliza 
beth  Mononcue — Tom  Long — Mariah — Rhon-yan-ness — Conclu 
ding  remarks .  401 


A 

HISTORY   OF  THE  WYANDOTT    MISSION. 


CHAPTER  I. 

Indians,  why  so  called — Their  origin  unknown — Supposed  to  be  de 
scendants  of  the  Ten  Tribes  of  Israel — Revolt  of  the  Ten  Tribes — Car 
ried  captive  into  Assyria — Scripture  prophecies  concerning  them — Of 
their  dispersion  and  final  restoration — Their  present  existence  and 
place  unknown — Outcasts  from  the  rest  of  the  world — Their  probable 
migration  to  this  continent — Arguments  to  show  this — Quotation 
from  Esdras — Probable  from  Assyria  to  this  continent — Comparison 
between  the  Indians  and  Jews,  in  their  persons,  dress,  ornaments, 
&c. — The  Indian  languages  derived  from  one  root — Indians'  opinion 
of  their  own  origin — Hold  themselves  to  be  a  distinct  race. 

THE  natives  of  this  continent  were  called  INDIANS  by 
the  first  discoverers  of  it,  who  supposed  that  they  had 
reached  the  eastern  coast  of  INDIA.  They  found  it  peo 
pled  with  a  numerous  race  of  copper  colored  inhabitants, 
enjoying  many  of  the  blessings  of  social  life,  whose  very 
existence  was  before  unknown  to  all  the  rest  of  the  world. 

Of  the  origin  of  the  Indian  race,  history  is  altogether 
silent.  And  although  God  "  hath  made  of  one  blood  all 
nations  of  men  to  dwell  upon  the  earth,"  yet,  from  what 
branch  of  the  family  of  Noah  they  have  descended,  or 
how  and  when  they  reached  this  continent,  as  well  as 
their  subsequent  history,  nothing  better  is  left  to  us  than 
mere  conjecture.  Even  their  own  traditions  on  this  sub 
ject  differ,  and,  at  best,  are'  shrouded  in  great  obscurity, 
or  rejected  as  ridiculous  fables.  The  question  of  their 
origin,  ho\vc*^er,  is  too  deeply  interesting  to  be  passed 


I 

14  HISTORY    OF    THE 

over  in  silence.  I  must,  therefore,  ask  the  indulgence  of 
my  readers,  whilst  I  lay  before  them  some  thoughts  on 
this  subject;  in  which  I  shall  avail  myself  freely  of  the 
Rev.  Ethan  Smith's  "  View  of  the.  Hebreivs." 

The  opinion  that  the  aboriginals  of  this  great  continent 
are  the  descendants  of  the  ten  lost  tribes  of  ancient  ISRAEL, 
has  long  been  entertained  by  many,  and  advocated  by  some 
able  writers.  In  the  absence  of  historical  evidence  to  sus 
tain  this  opinion,  we  must  rely  upon  circumstantial  proof, 
and  upon  inferences  drawn  from  a  comparison  of  the  pres 
ent  race  of  Indians  with  the  ancient  Israelites. 

In  the  reign  of  Rehoboam,  son  and  successor  of  Solo 
mon,  king  of  Israel,  about  two  thousand  five  hundred 
years  since,  the  Ten  Tribes  revolted,  and  separated  them 
selves  from  the  house  of  Israel,  and  Jeroboam  became 
their  king.  He  supposed  that  if  they  were  permitted  to 
go  up  to  Jerusalem  to  worship,  by  their  mingling  with 
the  house  of  Judah,  their  prejudices  might  be  overcome, 
and  they  would  return  to  their  former  alliance.  To  pre 
vent  this,  he  made  golden  calves,  and  set  them  up  in  Dan 
and  Bethel,  and  commanded  that  for  public  worship  they 
should  assemble  at  those  places ;  and  by  this  idolatrous 
worship,  he  made  Israel  to  apostatize  from  God,  which 
brought  down  on  them  the  curses  foretold  by  Moses,  their 
prophet.  (Deut.  xxviii,  15.) 

How  literally  was  this  prophecy  fulfilled  on  Judah  and 
Israel !  Tiglath  Pileser,  king  of  Assyria,  captured  the 
tribes  of  Reuben  and  Gad,  and  the  half  tribe  of  Manas- 
seh,  who  dwelt  east  of  Jordan,  and  placed  them  in  Halah 
and  Habor,  by  the  river  Gozan.  About  twenty  years 
after  this,  and  seven  hundred  and  twemy -five  years  be 
fore  Christ,  the  rest  of  the  Ten  Tribes  were  taken  by 
Shalmanezer,  and  carried  into  Assyria,  and  placed  with 


WYAXDOTT    MISSION.  15 

their  brethren  in  Media.  This  happened  about  nine  hun 
dred  and  forty-three  years  after  they  came  out  of  Egypt. 
From  this  captivity  the  Ten  Tribes  never  returned,  and 
they  have  strangely  disappeared  from  the  world,  and  have 
no  name  or  place  among  the  nations  of  the  earth  ;  and  we 
might  readily  suppose  that  they  had  amalgamated  with 
the  nations  by  whom  they  were  captured,  were  it  not 
that  the  prophecies  in  Scripture  concerning  them,  forbid 
this  conclusion,  and  that  we  have  demonstrative  proofs 
that  God  has  preserved  the  house  of  Judah,  which  has 
been  scattered  to  the  four  winds  of  heaven.  These,  we 
know,  still  remain  a  separate  and  distinct  people,  whose 
whole  present  population  may  be  estimated  at  five  mil 
lions  ;  and  we  may  fairly  infer  that  the  Ten  Tribes 
have  been  preserved,  by  the  same  powerful  hand,  sepa 
rate  and  distinct.  And  that  they  do  still  exist,  we  think 
there  can  be  no  reasonable  doubt.  The  prophets  foretold 
their  literal  ejection  from  the  promised  land,  which  was 
fulfilled;  and  the  prophecies  strongly  intimate  their  lit 
eral  restoration.  (See  Ezekiel  xxxvi.)  Here  the  long 
dispersion  of  Judah  and  Israel  is  foretold,  and  the  cause 
of  it  stated.  But  in  the  final  triumph  of  Messiah's  king 
dom,  God  says,  by  his  prophet,  "And  I  will  sanctify  my 
great  name,  which  was  profaned  amongst  the  heathen;*' 
"and  the  heathen  shall  know  that  I  am  the  Lord,  saith 
the  Lord  God,  when  [  shall  be  sanctified  in  you  before 
their  eyes.  For  I  will  take  you  from  among  the  heathen, 
and  gather  you  out  of  all  countries,  and  will  bring  you 
into  your  own  land.  Then  will  I  sprinkle  clean  Avater 
upon  you,  and  ye  shall  be  clean :  from  all  your  filthiness, 
and  from  all  your  idols,  will  I  cleanse  you.  A  new  heart 
also  will  I  give  you,  and  a  new  spirit  will  I  put  within 
you ;  and  I  will  take  away  the  stony  heart  out  of  your 


16  HISTORY    OF    THE 

flesh,  and  I  will  give  you  a  heart  of  flesh.  And  I  will 
put  my  spirit  within  you,  and  cause  you  to  walk  in  my 
statutes,  and  ye  shall  keep  my  judgments,  and  do  them. 
And  ye  shall  dwell  in  the  land  that  I  gave  to  your  fathers  ; 
and  ye  shall  be  my  people,  and  I  will  be  your  God." 
"  Then  shall  ye  remember  your  own  evil  ways,  and  your 
doings  that  were  not  good,  and  shall  lothe  yourselves  in 
your  own  sight  for  your  own  iniquities  and  for  your  abom 
inations.  Not  for  your  sakes  do  I  this,  saith  the  Lord 
God,  be  it  known  unto  you."  "In  the  day  that  I  shall 
have  cleansed  you  from  all  your  iniquities,  I  will  also 
cause  you  to  dwell  in  the  cities,  and  the  wastes  shall  be 
builded.  And  the  desolate  land  shall  be  tilled,  whereas 
it  lay  desolate  in  the  sight  of  all  that  passed  by."  "And  I 
will  multiply  men  upon  you,  all  the  house  of  Israel,  even 
all  of  it:  and  the  cities  shall  be  inhabited,  and  the  wastes 
shall  be  builded."  "And  they  shall  say,  This  land  that 
was  desolate  is  become  like  the  garden  of  Eden ;  and  the 
waste  and  desolate  and  ruined  cities  are  become  fenced, 
and  are  inhabited.  Then  the  heathen  that  are  left  round 
about  you  shall  know  that  I  the  Lord  build  the  ruined 
places,  and  plant  that  that  was  desolate:  I  the  Lord 
have  spoken  it,  and  I  will  do  it."  Again,  in  chap.  37,  v. 
14,  [I  will]  "put  my  spirit  in  you,  and  ye  shall  live,  and 
I  shall  place  you  in  your  own  land :  then  shall  ye  know 
that  I  the  Lord  have  spoken  it,  and  performed  it,  saith 
the  Lord." 

This  prophecy  shows  clearly  that  ancient  Israel  is  not 
only  to  be  converted  from  their  Judaism,  their  rejection 
of  Christ,  and  from  their  idolatry ;  but  shall  be  spiritually 
born  of  God,  receive  a  new  heart,  from  which  the  stony 
is  to  be  taken  away,  and  cleansed  from  all  their  nlthiness 
and  idols ;  and  ancient  Israel  (that  is,  the  houses  of  Judah 


WYANDOTT   MISSION.  17 

and  Israel)  are  to  be  restored  to  the  promised  land ;  and 
the  Lord  is  to  build  for  them,  in  the  face  of  all  their  ene 
mies,  their  cities  and  waste  places,  and  make  that  long 
desolated  country  as  the  garden  of  Eden.  This  wonder 
ful  event  is  most  beautifully  illustrated  in  the  37th  chapter 
of  Ezekiel,  by  the  figure  of  the  valley  of  dry  bones  :— 
"The  hand  of  the  Lord  was  upon  me,  and  carried  me 
out  in  the  Spirit  of  the  Lord,  and  set  me  down  in  the 
midst  of  the  valley  which  was  full  of  bones,  and  caused 
me  to  pass  by  them  round  about :  arid  behold,  there  were 
very  many  in  the  open  valley ;  and  lo,  they  were  very 
dry."  This  is  a  most  impressive  figure  of  the  present 
condition  of  ancient  Israel ;  and  in  all  human  probability, 
the  restoration  of  this  valley  of  "very  dry"1  bones,  to 
living  human  beings,  appears  quite  as  impossible  as  the- 
restoration  of  ancient  Israel,  in  their  present  condition,, 
to  the  happy  enjoyment  of  their  beloved  Canaan.  "And 
he  said  unto  me,  Son  of  man,  can  these  bones  live  ?  and 
I  answered,  O  Lord  God,  thou  knowest.  And  he  said 
unto  me,  Prophesy  upon  these  bones,  and  say  unto  them, 
0  ye  dry  bones,  hear  the  word  of  the  Lord.  Thus  saith 
the  Lord  God  unto  these  bones;  Behold,  I  will  cause 
breath  to  enter  into  you,  and  ye  shall  live.  And  I  will 
lay  sinews  upon  you,  and  will  bring  up  flesh  upon  you, 
and  cover  you  with  skin,  and  put  breath  in  you,  and  ye 
shall  live ;  and  ye  shall  know  that  I  am  the  Lord.  So  I 
prophesied  as  I  was  commanded :  and  as  I  prophesied, 
there  was  a  noise,  and  behold  a  shaking,  and  the  bones 
came  together,  bone  to  his  bone.  And  when  I  beheld, 
lo,  the  sinews  and  the  flesh  came  upon  them,  and  the  skin 
covered  them  above :  but  there  was  no  breath  in  them. 
Then  said  he  unto  me,  Prophesy  unto  the  wind,  proph 
esy,  son  of  man,  and  say  to  the  wind,  Thus  saith  the 
2* 


18  HISTORY    01' 

Lord  God:  Come  from  the  four  winds,  0  breath,  and 
breathe  upon  these  slain,  that  they  may  live.  So  I 
prophesied  as  he  commanded  me,  and  the  breath  came 
into  them,  and  they  lived,  and  stood  up  upon  their  feet, 
en  exceeding  great  army.  Then  he  said  unto  me,  Son 
of  man,  these  bones  are  the  whole  house  of  Israel: 
[reader,  not  a  part,  but  both  the  houses  of  Judah  and  of 
Israel:]  behold,  they  say,  Our  bones  are  dried,  and  our 
hope  is  lost:  we  are  cut  off  for  our  parts,  Therefore, 
prophesy  and  say  unto  them,  Thus  saith  the  Lord  God; 
Behold,  O  my  people,  I  will  open  your  graves,  and  cause 
you  to  come  up  out  of  your  graves,  and  bring  you  into 
the  land  of  Israel.  And  ye  shall  know  that  I  am  the 
Lord,  when  I  have  opened  your  graves,  O  my  people, 
and  brought  you  up  out  of  your  graves,  and  shall  put  my 
spirit  in  you,  and  ye  shall  live,  and  I  shall  place  you  in 
your  own  land :  then  shall  ye  know  that  I  the  Lord  have 
spoken  it.  and  performed  it,  saith  the  Lord." 

Reader,  can  you  doubt  for  a  moment,  that  this  proph 
ecy  has  reference  to  ancient  Israel  in  their  present  state  ? 
Dead  and  buried,  they  rejected  God's  Messiah,  and  cruci 
fied  him,  calling  out,  "  Let  his  blood  be  upon  us  and  upon 
our  children."  And  they  remain  in  this  most  obstinate  state 
of  unbelief  until  this  day.  Judah  is  scattered  and  buried 
in  the  nations  of  the  earth ;  and  nothing  but  the  power  of 
that  God  who  stays  the  pillars  of  heaven,  and  confines 
the  waters  of  the  great  deep,  could  have  preserved  them 
from  amalgamation  with  those  nations,  or  of  being  entirely 
destroyed  from  amongst  men.  But  Jehovah  holds  them 
in  his  right  hand ;  and  will,  by  his  own  power,  again 
restore  them  to  the  promised  land. 

But  the  question  is  asked,  "  Where  is  Israel,  or  the  Ten 
Tribes  ?"  They  are  yet  in  existence  somewhere,  a  sepa- 


WYANDOTT    MISSION.  1& 

rate  and  distinct  people,  and  are  included  in  the  "  whole 
house  of  Israel,"  and  "shall  come  out  of  their  graves," 
as  well  as  the  house  of  Judah,  and  God  "  shall  place  them 
in  their  own  land."  The  Lord,,  by  his  prophet,  con 
tinues  this  subject  under  another  figure,  so  as  to.  confirm 
the  restoration  of  Judah  and  Ephraim,  and  their  final 
happy  union,  verse  16th  :  "  Moreover,  thou  son  of  man, 
take  thee  one  stick,  and  write  upon  it,  For  Judah,  and 
for  the  children  of  Israel  his  companions :  [that  part  of 
Israel  that  remained  with  Judah  after  the  others  revolted  :] 
then  take  another  stick,  and  write  upon  it,  For  Joseph, 
the  stick  of  Ephraim,  and  for  all  the  house  of  Israel  his 
companions:"  [to  wit,  the  Ten  Tribes  that  revolted.] 
Here  these  two  houses  are  clearly  distinguished  the  one 
from  the  other,  in  their  present  separated  state.  Now  hear 
what  follows :  "And  join  them  one  to  another  into  one 
stick ;  and  they  shall  become  one  in  thy  hand.  And  when 
the  children  of  thy  people  shall  speak  unto  thee,  saying, 
Wilt  thou  not  show  us  what  thou  meanest  by  these  ?  say 
unto  them,  Thus  saith  the  Lord  God ;  Behold,  I  will  take 
the  sticfc  of  Joseph,  which  is  in  the  hand  of  Ephraim, 
and  the  tribes  of  Israel  his  fellows,  and  will  put  them 
with  him,  even  with  the  stick  of  Judah,  and  make  them 
one  stick,  and  they  shall  be  one  in  mine  hand."  "And  say 
unto  them,  Thus  saith  the  Lord  God;  Behold,  I  will  take 
the  children  of  Israel  from  among  the  heathen,  [this  cer 
tainly  means  the  Ten  Tribes,  and  their  heathenism,  into 
which  they  have  fallen,]  whither  they  be  gone,  [this  ex 
presses  their  present  state,]  and  will  gather  them  on  every 
side,  and  bring  them  into  their  own  land :  [has  this  ever 
been  done?]  and  I  will  make  them  one  nation  [both 
Ephraim  and  Judah]  in  the  land  upon  the  mountains  of 
Israel ;  and  one  king  shall  be  king  to  them  all :  and  they 


20  HISTORY    OF    THE 

shall  be  no  more  two  nations,  neither  shall  they  be  divided 
into  two  kingdoms  any  more  at  all." 

Surely  no  one  will  deny  that  this  prophecy  has  yet  to 
be  fulfilled.  Are  not  the  houses  of  Israel  and  Judah  now 
divided,  and  have  been  separate  for  the  last  two  thousand 
five  hundred  and  sixty-two  years  ?  And  this  prophecy 
foretells  their  literal  restoration  to  the  promised  land,  and 
their  union  as  one  nation,  no  more  to  be  separated.  But 
the  predictions  of  this  mighty  event  are  intermingled  with 
the  prophecies  of  the  final  triumph  of  the  kingdom  of 
Christ,  and  with  those  of  the  great  battle  of  Gog  and 
Magog,  or  the  downfall  of  Antichrist,  the  beast  and  false 
prophet.  (See  Ezekiel  xxxviii,  xxxix.) 

The  prophet  Isaiah,  (llth  chapter,)  takes  a  concise  and 
clear  view  of  the  Messiah's  kingdom ;  his  origin,  as  it 
respects  his  human  nature ;  and  the  final  triumph  of  his 
gospel  and  kingdom,  when  "  the  earth  shall  be  full  of  the 
knowledge  of  the  Lord,  as  the  waters  cover  the  sea :  when 
the  sucking  child  shall  play  on  the  hole  of  the  asp,  and  the 
weaned  child  shall  put  his  hand  on  the  cockatrice's  den, 
and  they  shall  not  hurt  nor  destroy  in  all  my  hol;f  moun 
tain.  And  it  shall  come  to  pass  in  that  day,  that  the 
Lord  shall  set  his  hand  again  the  second  time  to  recover 
the  remnant  of  his  people,  which  shall  be  left  from  As 
syria,  and  from  Egypt,  and  from  Pathros,  and  from  Gush, 
and  from  Elam,  and  from  Shinar,  and  from  Hamath,  and 
from  the  islands  of  the  sea.  And  he  shall  set  up  an  en 
sign  for  the  nation,  and  shall  assemble  the  outcasts  of 
Israel,  [reader,  recollect  that  the  Ten  Tribes  are  repre 
sented  as  outcasts,  or  cast  off  from  all  society  and  asso 
ciation  with  the  nations  of  the  earth,]  and  gather  together 
the  dispersed  of  Judah  from  the  four  corners  of  the  earth." 
How  beautifully  the  prophet  keeps  up  the  distinction  be- 


WYANDOTT    MISSION.  "Zl 

tween  Judah  and  Israel !  Judah'is  dispersed  among  the 
nations  of  the  earth,  to  the  four  corners  ;  but  Israel  is  in 
an  outcast  state  from  all  society  with  the  nations  of  the 
world. 

This  prophecy  clearly  points  us  to  the  place  whence 
we  are  to  look  for  the  return  of  the  Ten  Tribes  from  a  a 
outcast  state,  or  a  state  of  heathenism.  But  their  resto 
ration  and  re-union  is  our  present  subject  of  inquiry. 
The  prophet  continues :  "  The  envy  also  of  Ephraim 
shall  depart,  and  the  adversaries  of  Judah  shall  be  cut  off: 
Ephraim  shall  not  envy  Judah,  and  Judah  shall  not  vex 
Ephraim.  But  they  shall  fly  upon  the  shoulders  of  the 
Philistines  toward  the  west;  they  shall  spoil  them  of  the 
east  together ;  they  shall  lay  their  hand  upon  Edom  and 
Moab;  and  the  children  of  Ammon  shall  obey  themu 
And  the  Lord  shall  utterly  destroy  the  tongue  of  the 
Egyptian  sea;  and  with  his  mighty  wind  shall  he  shake 
his  hand  over  the  river,  and  shall  smite  it  in  the  seven 
streams,  and  make  men  go  over  dryshod.  And  there 
shall  be  an  highway  for  the  remnant  of  his  people,  which 
shall  be  left,  from  Assyria ;  like  as  it  was  to  Israel  in  the 
day  that  he  came  up  out  of  the  land  of  Egypt."  (Verses 
13-16.)  In  this  prophecy  we  are  shown  that  whatever 
are  the  obstacles,  or  the  seeming  impossibilities  to  the  ful 
fillment  of  the  purposes  of  God,  in  restoring  the  whole  of 
Israel  to  the  promised  land,  (viz.,  Judah  dispersed  and 
Ephraim  cast  out,)  they  shall  be  removed  by  the  power 
of  God,  as  the  tongue  of  the  Egyptian  (or  the  Red)  sea 
was  divided,  and  the  waters  of  Jordan  rolled  back  to  let 
Moses  and  Joshua  and  Israel  pass  on  to  the  land  of  Ca 
naan.  So  it  will  be  when  God  sets  himself  the  second 
time  to  restore  his  people.  When  he  speaks  to  Judah 
to  come  from  the  four  corners  of  the  earth,  and  to  Israel 


22  HISTORY    OF    THE 

from  their  outcast  state  of  heathenism,  all  will  obey,  for 
the  Lord  hath  spoken.  Isaiah,  in  the  12th  chapter  of  his 
prophecy,  shows  the  happy  state  of  this  long  rejected 
people,  when  Judah  and  Israel  are  restored,  and  united 
under  the  banner  of  Prince  Immanuel,  the  Savior,Vhom 
they  rejected,  crucified,  and  said,  "  His  blood  be  on  us  and 
our  children;"  (two  thousand  five  hundred  and  sixty-two 
years  has  this  curse  followed  this  people;)  but  now  con 
verted  to  God  through  faith  in  the  crucified ;  restored  by 
the  power  of  God  to  liberty  and  to  Palestine,  their  own 
country.  "In  that  day  thou  shalt  say,  O  Lord,  I  will 
praise  thee :  though  thou  wast  angry  with  me,  thine  anger 
is  turned  away,  and  thou  romfortest  me.  Behold,  God 
is  my  salvation ;  the  Lord  Jehovah  is  my  strength  and  my 
song  ;  he  also  is  become  my  salvation.  Therefore,  with 
joy  shall  ye  draw  water  out  of  the  Wells  of  salvation." 
They  had  forsaken  the  fountains  of  living  water,  by  re 
jecting  Christ,  and  had  hewn  out  for  themselves  cisterns, 
broken  cisterns,  which  could  hold  no  water,  like  all  who 
reject  the  Savior;  but  they  had  got  back  to  the  wells,  and 
now  they  draw  the  water  of  life.  "And  in  that  day  shall 
ye  say,  Praise  the  Lord,  call  upon  his  name,  declare  his 
doings  among  the  people,  make  mention  that  his  name  is 
exalted.  Sing  unto  the  Lord ;  for  he  hath  done  excellent 
thinors:  this  is  known  in  all  the  earth." 

The  restoration  of  Judah  and  Israel  to  the  promised 
land  shall  have  more  notqriety  in  the  world  than  their 
deliverance  from  Egyptian  slavery.  0  how  transported 
will  be  their  feelings  of  gratitude  to  God,  for  their  glo 
rious  deliverance  from  the  dark  night,  which  for  more 
than  twenty-five  centuries  has  hung  over  their  beclouded 
minds  !  The  following  shows  their  joy  :  "  Cry  out  and 
shout  thou  inhabitant  of  Zion :  for  great  is  the  Holy  One 


WYANDOTT   MISSION.  23 

of  Israel  in  the  midst  of  thee."  (Isaiah  xii,  6.)  The 
Ten  Tribes  are  called  outcast  Israel,  and  Judah  the  dis 
persed  Jews.  This  distinction  is  kept  up  throughout  the 
prophecies.  "  Then  shall  thou  [Judah]  say  in  thine 
heart,  Who  hath  begotten  me  these,  [Ten  Tribes,]  seeing 
I  have  lost  my  children  and  am  desolate,  a  captive,  and 
removing  to  and  fro?  and  who  hath  brought  up  these? 
[Ten  Tribes.]  Behold,  I  was  left  alone ;  [they  have  been 
lost;]  these,  where  had  they  been?"  (Isaiah  xlix,  21.) 
From  this  passage  some  infer  that  during  the  dispersed 
state  of  the  Jews,  the  Ten  Tribes  were  entirely  unknown 
to  them.  They  were  outcasts  from  the  nations;  for  if 
they  had  been  living  in  any  nation,  the  Jews  would  have 
found  them.  I3ut  they  were  cast  out  from  the  social 
world,  from  the  knowledge  of  all  men,  as  Hebrews,  and 
were  lost  to  the  world  as  well  as  to  the  Jews.  It  must 
follow  that  the  Ten  Tribes  have  somewhere  on  earth  a  dis 
tinct  existence,  in  their  outcast  state ;  and  there  is  no 
avoiding  the  conclusion,  that  if  God  has  promised  to  re 
store  them  with  Judah  to  the  promised  land,  they  must 
exist  somewhere  as  a  separate  people,  unknown  as  the 
descendants  of  ancient  Israel.  In  Jeremiah  iii,  it  is  directed 
to  call  on  them  to  return  from  their  backslidings ;  for  he 
(the  Lord)  is  married  unto  them.  "And  I  will  bring  them 
to  /ion.  In  those  days  the  house  of  Judah  shall  walk 
with  the  house  of  Israel,  and  they  shall  come  together 
out  of  the  land  of  the  north,  to  the  land  that  I  have  given 
for  an  inheritance  unto  your  fathers.'* 

The  foregoing  quotations  are  sufficient  to  show  that 
God  has  not  forgotten  his  ancient  promise  ;  that  the  prom 
ised  land  shall  be  an  inheritance  for  the  seed  of  Abraham 
for  ever ;  that  although  they  have  been  driven  out  for  their 
sins,  dispersed,  and  are  outcasts  in  the  earth,  yet  the  Lord 


24  HISTORY    OF    THE 

will  literally  restore  both  houses  of  ancient  Israel,  and 
make  both  one ;  that  he  has  preserved  the  Ten  Tribes  as 
outcasts,  a  separate  and  distinct  people,  as  the  house  of 
Judah.  Now  the  inquiry  is,  "Where  are  they?"  If 
we  say  the  aboriginals  of  North  and  South  America  are 
the  descendants  of  the  ancient  Israelites,  we  are  gravely 
asked,  "How  did  they  get  to  this  continent?"  And  we, 
in  return,  might  ask,  "How  did  the  aboriginals  themselves 
get  here  ?"  And  we  are  inclined  to  think  it  more  likely  that 
the  migration  would  be  accomplished  by  the  Ten  Tribes 
than  by  any  other  people ;  for  if  God  designed  to  make 
them  outcasts  from  all  the  social  world,  his  power  could 
easily  accomplish  it;  and  we  have  evidence  before  us 
how  he  did  deliver  Israel  from  the  Egyptians.  Was  he 
at  a  loss  for  men  or  means  ?  Did  he  not  feed  them,  de 
fend  them,  and  for  forty  years  take  care  of  them  in  the 
wilderness ;  and,  by  his  own  power,  overcome  all  their 
enemies  and  give  them  possession  of  the  promised  land  ? 
And  so,  when  he  intended  to  banish  the  Ten  Tribes  from 
the  social  world,  and  make  them  outcasts  from  society, 
that  he  had  the  power  to  accomplish  it,  none  will  deny. 
Is  there  not  a  greater  probability  that  he  directed  them  to 
this  vast  continent,  than  any  other  people  ?  I  am  riot  one 
of  those  who  believe  that  blind  chance  peoples  conti 
nents,  and  raises  up  and  puts  down  empires ;  but  that  all 
are  under  the  direction  of  God,  to  bring  about  his  mighty 
purposes  of  good  to  a  fallen  world.  If  our  aboriginals 
are  not  the  descendants  of  the  Ten  Tribes,  where  are  they  ? 
They  must  exist  somewhere.  Is  there  any  other  people 
existing  in  any  country  that  has  any  similarity  to  them  ? 
Would  not  some  of  the  Jews  of  the  house  of  Judah  have 
found  them  before  this  time  ?  for  there  is  not  a  nation  of 
the  old  world  which  the  Jews  do  not  inhabit;  and  yet 


WYANDOTT   MISSION.  25 

they  have  not  found  their  brethren,  the  Ten  Tribes  of  Is 
rael,  nor  one  trace  of  them  ;  therefore,  they  must  be  out 
casts  from  all  human  beings,  and  remain  unknown  to  the 
world.  It  is  more  likely,  that  in  the  providence  of  God 
they  were  directed  to  this  great  wilderness.  And  it  is 
very  natural  to  suppose  that  they  were  not  willing  to  live 
in  Media,  amongst  their  masters  and  the  worship  of  that 
country,  which  was  so  adverse  to  their  own  sentiments. 
And  if  there  can  be  any  dependence  on  the  truth  of  the 
Apocrypha  for  history — and  we  think  there  can  be — we 
shall  find  much  to  strengthen  this  conjecture.  In  2  Es- 
dras,  chap,  xiii,  it  is  thus  written:  "Those  are  the  ten 
tribes  which  were  carried  away  prisoners  out  of  their  own 
land  in  the  time  of  Osea  (2  Kings  xvii,  3)  the  king, 
whom  Salmanasar  the  king  of  Assyria  led  away  cap 
tive,  and  he  carried  them  over  the  waters,  (Joshua  xxiv, 
3—15,)  and  so  they  came  into  another  land.  But  they 
took  this  counsel  among  themselves,  that  they  would  leave 
the  multitude  of  the  heathen,  and  go  forth  into  a  far  coun 
try,  where  never  mankind  dwelt,  that  they  might  there 
keep  their  statutes,  which  they  never  kept  in  their  own 
land.  And  they  entered  into  Euphrates  by  the  narrow 
passes  of  the  river.  For  the  Most  High  then  showed 
signs  for  them,  and  held  still  the  flood  till  they  were 
passed  over.  For  through  that  country  there  was  a  great 
way  to  go,  namely,  of  a  year  and  a  half:  and  the  same 
region  is  called  Arsareth,  (or  Ararat,  Genesis  viii,  4.) 
Then  dwelt  they  there  until  the  latter  time ;  and 
now  when  they  shall  begin  to  come,  the  Highest  shall 
stay  the  springs  of  the  stream  again,  that  they  may  go 
through."  (See  Isaiah  xi,  15;  Rev.  xvi,  12.) 

Ararat,  or  Armenia,  lies  north  of  Media,  where  the  Ten 
Tribes  were  planted  by  their  captors.     From  thence  they 

3 


26  HISTORY    OF    THE 

must  have  taken  a  north  or  northeast  direction.  This 
writer  says,  "  They  entered  into  Euphrates  by  the  nar 
row  passes  of  the  river."  He  must  have  meant  that 
they  passed  the  river  in  its  upper  streams,  towards  Geor 
gia,  and  must  have  taken  their  course  between  the  Black 
and  Caspian  seas,  which  would  lead  them  to  the  northeast 
of  Ararat.  This  seems  just  such  a  circumstance  as  we 
might  have  expected,  had  God  determined  to  separate 
them  from  the  world,  and  make  them  outcasts  from  soci 
ety,  and  banish  them  to  unknown  parts,  where  they  might 
dwell  by  themselves.  The  route  up  the  Euphrates,  and 
then  northeasterly,  would  bring  them  to  Behring's  Straits, 
over  which  they  could  readily  pass  to  the  American 
continent.  I  might  continue  quoting  the  prophets  to 
prove  the  opinion,  that  the  Ten  Tribes  are  preserved  a 
separate  and  distinct  people  in  their  outcast  state,  and  that 
they  will  be  brought  back  to  the  promised  land  by  the 
God  of  Jacob. 

But  in  what  respect  do  the  Indians  resemble  the  Jews, 
and  what  reasons  have  we  to  believe  they  are  the  de 
scendants  of  the  Ten  Tribes?  The  American  Indians 
have  one  origin.  They  all  have  the  same  complex 
ion,  with  but  little  shades  of  variation.  Ulloa,  who  is 
quoted  by  Dr.  Williams,  had  an  extensive  acquaintance 
with  the  Indians  in  both  South  and  North  America. 
Speaking  of  the  Indians  of  Cape  Breton,  in  the  latter, 
he  declares  them  to  be  the  "same  people  with  the  Indi 
ans  of  Peru."  The  Indians  are  all  of  a  copper  color, 
some  nations  of  them  being  of  a  deeper,  and  some  of  a 
lighter  hue.  In  their  modes  of  living,  some  tribes  are 
much  more  cleanly  than  others,  and  have  a  greater  respect 
to  their  personal  appearance.  This  will  make  some  dif 
ference  in  their  complexion.  Those  who  grease  them- 


WYANDOTT    MISSION.  27 

selves  much  with  oil,  and  are  dirty,  will  look  darker  than 
those  of  more  cleanly  habits.  I  observed  at  the  Mission 
School,  that  when  the  children  were  washed  and  kept 
clean,  they  were  of  a  much  lighter  color  than  when 
they  came  to  us.  And  whatever  effect  the  great  variety 
of  climate  in  North  and  South  America  may  have  had  in 
changing  the  color  of  the  skin,  still  it  is  abundantly  evi 
dent  that  the  various  Indian  tribes  and  nations  inhabiting 
this  continent,  form  one  distinct  race  of  people,  descend 
ing  from  the  same  original  stock.  With  the  Indians  spo 
ken  of,  we  do  not  include  the  Esquimaux,  that  are  found 
in  Labrador,  in  Greenland,  and  around  "Hudson's  Bay. 
All  these  are  evidently  a  different  race,  and  are  much 
more  easily  identified  with  the  Laplanders,  Nova  Zem- 
blans,  Samoyeds  and  Tartars,  in  their  complexion,  man 
ners,  worship,  customs,  &c.,  &c.  The  American  Indians 
have  black  eyes  and  coarse  black  hair,  high  cheek  bones, 
and  in  their  appearance  much  resemble  the  sons  of  Jacob. 
The  celebrated  William  Penn,  who  saw  these  Indians 
before  they  had  been  afflicted  with  the  rude  treatment  of 
the  white  people,  gives  the  following  account  of  the  na 
tives  of  Pennsylvania,  in  a  letter  to  a  friend  in  England : 
"I  found  them  with  like  countenances  with  the  Hebrew 
race;  and  their  children  of  so  lively  a  resemblance  to 
them,  that  a  man  would  think  himself  in  Duke's  Place  or 
Barry-street,  London,  where  he  sees  them." 

Here,  without  the  least  previous  idea  of  those  natives 
being  Israelites,  this  shrewd  man  was  struck  with  the  re 
semblance  between  them.  He  speaks  of  their  dress  and 
trinkets,  as  notable,  like  those  of  ancient  Israel;  their 
ear-rings,  nose-jewels,  bracelets  on  their  arms  and  legs, 
rings  on  their  fingers,  neck-laces  made  of  polished  shells 
found  in  their  rivers  and  on  their  coasts,  bands,  shells  and 


28  HISTORY   OF    THE 

feathers  ornamenting  the  heads  of  their  females,  and 
strings  of  beads  adorning  various  parts  of  the  body. 
They  have  a  universal  belief  amongst  them  that  they  are 
an  original  people,  who  have  existed  unchanged  from  the 
beginning  of  time.  The  Delawares  call  themselves  Leni 
Lenna-pe,  which  signifies  an  original  people.  This  tra 
dition  is  general,  and  shows  that  they  are  under  the  same 
prejudices  of  the  Jews,  who  still  call  themselves  the  ori 
ginal  people.  The  Indians  are  much  prejudiced  against 
mixing  with  the  whites.  The  head  chief  of  the  Wyan- 
dotts  advised  his  people  to  quit  mixing  with  the  whites ; 
for,  said  he,  it  will  ultimately  destroy  and  ruin  the  nation, 
and  make  them  another  people.  He  said  the  Great  Spirit 
would  be  angry  with  them  for  doing  so ;  that  the  Great 
Spirit  had  made  them  an  original  people,  and  did  not  in 
tend  that  they  should  change  their  color,  their  religion,  or 
their  manner  of  life.  This  idea  of  their  origin  makes 
them  feel  very  self-important,  and  it  is  so  strongly  ground 
ed  in  them,  that  they  would  as  soon  give  up  their  lives  as 
their  original  dignity.  But  the  whites  they  hold  to  be  a 
mixed  race ;  and  that  this  fact  is  evinced  by  the  variety 
in  their  features,  and  the  difference  of  color  in  their  eyes 
and  hair.  And  being  a  mixed  race,  they  are  therefore  a 
mischievous  and  a  troublesome  people,  never  contented, 
but  always  employed  in  doing  evil.  They  say  that  the 
British  and  American  people  are  like  the  two  blades  of  a 
pair  of  scissors,  which  seem  to  cut  themselves,  but  cut 
only  what  comes  between  them :  and  that  has  been  the 
poor  Indians.  Their  manner  of  living  is  another  evidence 
that  the  Indian  nations  have  but  one  origin.  They  arc 
wanderers,  seeking  food  wherever  they  can  find  it,  wheth 
er  in  animals  or  the  natural  productions  of  the  earth  or 
forest.  Their  manner  of  traveling,  hunting,  camping,  or 


WYANDOTT   MISSION.  29 

building  huts  for  temporary  convenience,  is  the  same,  and 
with  as  much  uniformity  as  if  they  all  acted  by  instinct. 
There  can  be  but  little  doubt  that  their  different  dia 
lects  are  all  derived  from  the  same  root.  The  earliest 
and  most  responsible  travelers  amongst  them,  agree  in 
this.  Charlevoix,  in  his  history  of  Canada,  says,  "The 
Algonquin  and  the  Huron  (or  Wyandott)  languages, 
(which  he  says  is  as  nearly  the  same  as  the  French  and 
old  Norman,)  have  between  them  the  language  of  all  the 
savage  nations  we  are  acquainted  with.  Whosoever 
should  well  understand  both  of  these,  might  travel  with 
out  an  interpreter  more  than  fifteen  hundred  leagues  of 
country,  and  make  himself  understood  by  a  hundred  dif 
ferent  nations,  who  have  each  their  peculiar  tongue. 'r 
The  Algonquin  was  the  dialect  of  the  Wolf  (or  Mohe- 
gan)  tribe,  and  of  most  of  the  native  tribes  of  Virginia 
and  New  England.  Dr.  Jonathan  Edwards,  son  of  Pres 
ident  Edwards,  lived  in  his  youth  amongst  the  Indians, 
and  he  became  as  familiar  with  the  Mohegan  dialect  as 
with  his  mother  tongue.  He  had  also  a  good  knowledge 
of  the  Mohawk  dialect.  He  pronounced  the  Mohegan 
the  most  extensive  of  all  the  Indian  dialects  of  North 
America.  He  names  not  less  than  sixteen  other  tribes, 
besides  the  original  tribes  of  New  England,  as  agreeing 
with  the  Mohegan.  Herein  the  Doctor  agrees  with  the 
testimony  of  Charlevoix,  just  quoted.  The  language  of 
the  great  Chippewa  family,  in  the  north,  and  that  of  the 
Ottowas,  Ozibbewas,  (or  Chippewas,)  and  Potawatomies, 
are  so  nearly  alike,  that  he  who  is  well  acquainted  with 
the  one  can  understand  the  others.  And  these  tribes  ex 
tend  from  the  Lake  of  the  Woods  nearly  to  the  Rocky 
Mountains.  (See  Tanner's  Narrative.) 

Dr.  Boudinot,  who  perhaps  as  much  as  any  other  maa 
3* 


30  HISTORY   OF   THE 

of  his  day,  for  forty  years  made  the  Indian  literature  his 
study,  and  obtained  much  evidence  on  the  subject,  assures 
us  that  the  syllables  which  compose  the  word  Yo-he- 
wah,  (Jehovah,)  and  Yah,  (Jah,)  are  the  roots  of  a  great 
number  of  Indian  words,  through  different  tribes.  They 
make  great  use  of  these  words,  and  of  the  syllables  that 
compose  the  names  of  God — also  which  form  the  word 
halleluiah,  through  their  nations,  for  thousands  of  miles, 
especially  in  their  religious  songs  and  dances,  with  beating 
an  exact  keeping  of  time.  They  begin  a  religious  dance 
thus :  Hal,  hal,  hal,  then  le,  le,  le,  next  lu,  lu,  lu,  and 
then  close,  yah,  yah,  yah.  This  is  their  traditional  song 
of  praise  to  the  Great  Spirit,  and  it  is  well  attested.  This 
is  sung  in  the  south  as  well  as  in  the  north.  This  same 
author  states,  "  Two  Indians  who  belong  to  far  distant 
nations,  may,  without  the  knowledge  of  each  other's  lan 
guage,  except  from  the  general  idiom  of  all  their  tribes, 
converse  with  each  other,  and  make  contracts,  without  an 
interpreter."  I  will  give  here  one  specimen  of  the  anal 
ogy  of  language  :  In  the  Creek  dialect,  e-rin-ne  signifies 
a  man;  in  the  Ojibbewa,  it  is  e-nin-ne;  in  some  other 
dialects  approaching  the  Delaware,  it  is  il-len-ni;  in  the 
Delaware,  len-no;  in  the  Menominee,  e-nain,  or  e-nai- 
new.  There  is  one  fact  in  the  structure  of  the  words  in 
Indian  dialects,  that  they  are  compounded  of  syllables  of 
different  words  to  an  enormous  length,  and  that  for  the 
purpose  of  expressing  not  only  the  thing,  but  its  nature. 
In  this  there  is  a  great  similarity  throughout ;  for  let  them 
name  what  they  will,  it  is  with  reference  to  the  nature,  or 
use,  or  quality  of  the  thing  named.  For  instance,  the 
literal  meaning  of  the  Wyandott  word  for  a  clock,  or 
watch,  is,  the  eye  of  time;  a  cow  is  called,  in  Wyandott, 
quo-tus-quo-runt,  and  the  meaning  of  this  is,  the  oil  of 


WYANDOTT    MISSION.  31 

milk.  And  so  with  their  names  for  their  men  and  women ; 
all  have  reference  to  their  tribes,  or  the  totem  of  the  tribe. 
Hence  the  names  of  Whitewing,  Highskies,  Crackskies. 
These  names  belong  to  the  Eagle  tribe.  Lump-on-thc- 
head,  to  the  Deer  tribe,  denoting  a  buck  fawn.  JBetween- 
t he-logs,  Three-logs,  &c.,  refers  to  the  Bear  tribe,  deno 
ting  the  manner  in  which  the  bear  crouches,  or  sleeps. 
Re-ya-qiies,  a  name  for  a  female  of  the  Turtle  tribe,  de 
noting  her  sex,  and  the  nature  of  a  turtle  to  make  a  nest 
in  the  sand  to  lay  eggs,  and  raise  many  young  ones.  I 
think  this  custom  will  be  found  to  extend,  more  or  less, 
to  all  the  North  and  South  American  Indians.  The  lan 
guages  of  all  the  nations  of  Indians  are  highly  metaphor 
ical  in  their  character,  and  most  of  them  possess  great 
strength,  gracefulness,  and  beauty  of  expression,  and  are 
capable  of  a  grammatical  analysis.  They  have  a  triple 
superlative.  Instance :  E-a-was-ta,  good ;  shu-moch-tah 
e-a-was-ta,  good  little ;  klng-ga-te  e-a-was-ta,  good  very ; 
ho-qua-tau-gc  e-a-was-ta,  good  above  description.  This 
is  another  item  in  which,  so  far  as  I  have  been  acquainted 
with  their  language,  they  all  agree.  It  is  now  a  matter  of 
great  astonishment  that  these  tribes  should  so  long,  with 
out  a  written  or  printed  language,  in  their  exiled  state 
from  any  intercourse  with  nations  that  had  the  arts  and 
sciences — it  is  surprising  they  should  have  preserved  so 
much  uniformity  and  strength  of  expressing  ideas.  How 
very  different  from  other  heathen  nations,  whose  language 
has  dwindled  into  barrenness,  as  their  minds  have  sunken 
into  idolatry,  and  themselves  to  the  deepest  state  of  deg 
radation.  I  can  account  for  this  but  on  one  principle, 
viz :  All,  without  any  exception  of  any  tribe  or  nation 
amongst  them,  believe  in  one  God,  who  made  all  things, 
and  on  whom  all  things  are  dependent,  and  who  superin- 


32  HISTORY    OF    THE 

tends  every  individual  by  his  providence.  This  belief  of 
one  God  among  all  the  tribes  and  nations  of  Indians  is 
not  doubted  or  disputed,  but  acknowledged  by  all  travel 
ers  and  traders  :  Adair,  M'Kinzie,  Carver,  Morse,  Hack- 
ewelder,  Schoolcroft,  Clark  and  Lewis,  &c.  Adair  says, 
that  all  the  Indians  with  whom  he  was  acquainted,  and 
he  was  a  trader  with  them  for  forty  years  before  the  Rev 
olutionary  war,  worship  one  God,  Jehovah.  M'Kinzie 
says,  the  word  Ma-ni-to,  which  means  Spirit,  signifies 
the  same  thing  among  all  the  tribes  throughout  the  arctic 
regions,  and  all  believe  in  him.  Doctor  Morse,  speaking 
of  the  manners  and  customs  of  the  Sacs,  Foxes  and  Pot- 
awatomies,  says,  they  worship  the  Great  Spirit  by  feast 
ing  to  him.  This  writer  says  in  another  place,  the  belief 
of  the  Indians  in  reference  to  the  creation  is  not  very  un 
like  our  own.  One  of  the  Sac  chiefs  said,  that  they  be 
lieved  the  Great  Spirit  in  the  first  place  created  from  the 
dust  of  the  earth  two  men ;  but  finding  that  these  would 
not  answer  his  purpose,  he  took  from  each  a  rib,  and 
made  two  women ;  and  from  these  descended  all  the  na 
tions  of  the  earth.  Mr.  Schoolcroft  bears  his  testimony 
to  the  same  thing.  Du  Pratz,  another  traveler,  was  in 
timate  with  the  Indians  on  the  Mississippi.  He  inquired 
of  them  the  nature  of  their  worship.  The  chiefs  inform 
ed  him  that  they  worshiped  the  Great  and  Most  Perfect 
Spirit;  and  said,  "He  is  so  great  and  powerful,  that  in 
comparison  with  him,  all  others  are  nothing.  He  made 
all  things  that  we  see,  and  all  things  that  we  cannot  see." 
Another  author  says,  that  the  Indians  have  but  one  God, 
the  Great  Yo-he-wah,  whom  they  call  the  Great,  Benefi 
cent,  Supreme  and  Holy  Spirit,  who  dwells  in  the  clouds, 
and  who  dwells  with  good  people.  Carver  says,  "It  i& 
certain  the  Indians  do  acknowledge  one  Supreme  Being* 


WYANDOTT   MISSION.  33 

or  giver  of  life,  who  presides  over  all  things,  the  Great 
Spirit ;  arid  they  look  up  to  him  as  the  source  of  all  good, 
who  is  infinitely  good."  Who  ever  heard  an  Indian 
speaker,  when  about  to  address  an  auditory,  that  did  not 
say  something  in  reference  to  the  Great  Spirit?  And  in 
the  common  civilities  of  life,  this  good  Being  is  brought 
into  notice  as  the  great  benefactor  and  gracious  dispenser 
of  all  our  blessings.  Here,  then,  is  another  striking  sem 
blance  existing  in  all  the  North  American  Indians.  Lewis 
and  Clark  inform  us  of  the  great  Mandan  nation  thus : 
"  The  whole  religion  of  the  Mandans  consist  in  a  belief 
of  one  Great  Spirit  presiding  over  their  destinies,  to  pro 
pitiate  whom  every  attention  is  lavished,  and  every  per 
sonal  consideration  is  sacrificed.  Hacke welder,  a  vene 
rable  missionary  amongst  the  Indians  for  forty  years, 
says,  "Habitual  devotion  to  the  Great  First  Cause,  a 
strong  feeling  of  gratitude  for  the  benefits  he  confers,  is 
one  of  the  prominent  traits  which  characterizes  the  mind 
of  the  untutored  Indian.  He  believes  it  to  be  his  duty  to 
adore  and  worship  his  Creator  and  Benefactor."  Gookin, 
a  writer  in  New  England  in  1074,  says  of  the  natives 
generally,  "They  acknowledge  one  great  supreme  doer 
of  good."  Roger  Williams,  one  of  the  first  settlers  of 
New  England,  says,  "He  that  questions  whether  God 
made  the  world,  the  Indians  will  teach  him."  He  adds, 
"I  must  acknowledge  I  have  in  my  intercourse  with 
them,  received  many  confirmations  of  these  two  points: 
1st.  That  God  is.  2d.  That  he  is  a  re  warder  of  all  that 
diligently  seek  him.  If  they  receive  any  good  in  hunt 
ing,  fishing,  or  harvesting,  they  acknowledge  God  in  all 
of  it,  and  return  him  thanks."  I  need  not  quote  more 
testimony  on  this  part  of  the  argument;  for  it  is  full 
enough  to  convince  those  that  will  be  satisfied  with  evi- 


34  HISTORY    OF   THE 

dence,  and  more  would  not  convince  those  that  evidence 
cannot  convince. 

I  believe  a  division  of  these  people  into  tribes  by  law, 
prevails  to  a  great  extent,  in  some  form  or  other,  amongst 
all  the  aboriginals  of  this  country.  The  Hurons,  or  Wy- 
andotts,  have  ten  distinct  tribes  in  their  nation.  These 
tribes  are  kept  up  by  the  mother's  side,  and  all  her  chil 
dren  belong  to  her  tribe.  Every  tribe  has  its  totem,  or 
some  animal,  which  is  the  distinguishing  mark  of  the 
tribe.  The  totems  of  the  Wyandotts  are  the  bear,  wolf, 
deer,  porcupine,  beaver,  eagle,  snake,  big  turtle,  little 
turtle,  and  the  land  terrapin,  or  turtle.  Each  of  these 
tribes  has  its  chief,  or  patriarch ;  and  these  chiefs  compose 
the  grand  council  of  the  nation.  Out  of  one  of  these 
tribes  always  is  chosen  the  head  chief;  and  they  are  the 
royal  tribe.  But  this  chief  is  nominated  by  three  other 
tribes :  the  Bear,  the  Deer,  and  the  Big  Turtle.  When 
he  is  chosen,  he  has  the  power  of  presiding  in  all  coun 
cils,  and  of  choosing  his  aid,  who  is  called  the  little  chief, 
and  of  appointing  the  war  pole,  or  war  chief.  It  takes 
the  council  to  declare  war ;  but  when  war  is  declared,  he, 
with  his  war  chief,  has  the  sole  right  of  command,  and 
all  are  bound  to  obey ;  and  yet  he  and  his  war  chief  are 
accountable  to  the  council  for  their  conduct  in  carrying  on 
the  war.  The  chiefs  settle  all  civil  matters  between  their 
tribes  in  council ;  and  any  difficulty  in  the  tribe  is  settled 
by  the  patriarch,  or  the  tribe's  chief,  and  his  council ; 
for  he  has  the  right  to  appoint  town  chiefs,  whose  duty 
it  is  to  keep  order  in  villages,  or  on  hunting  parties. 
The  oldest  man  in  the  tribe  is  generally  the  tribe  chief; 
for  all  the  persons  belonging  to  a  tribe  are  considered  as 
one  family,  and  all  near  akin.  There  is  no  law  or  cus 
tom  amongst  Indians  that  is  so  scrupulously  regarded, 


WYANDOTT    MISSION.  35 

and  adhered  to  with  so  much  tenacity,  as  the  tribe  law. 
No  person  is  allowed  to  marry  in  his  or  her  own  tribe, 
or  to  have  any  sexual  intercourse  with  one  of  his  own 
tribe.  No  crime  that  Indians  could  commit,  would  so 
effectually  destroy  their  character,  or  disgrace  them  so 
much  as  this.  Nothing  can  ever  restore  them  to  their 
lost  character.  Murder,  adultery,  or  fornication,  is  not 
half  the  crime  in  their  estimation  as  a  violation  of  the 
tribe  law ;  and  in  some  instances  they  have  been  put  to 
death  for  it.  When  a  man  wants  a  wife,  he  must  have 
the  consent  of  her  tribe,  and  most  generally  he  goes  to 
live  with  his  wife  in  her  tribe.  They  do  not  amalgamate 
property.  She  keeps  hers,  and  he  his;  and  if  they 
should  separate  from  each  other,  as  they  frequently  do, 
he  can  neither  take  her  property  or  children  without  her 
consent,  or  the  consent  of  her  tribe;  and  although  she 
does  the  work  of  a  menial  servant  to  her  husband,  yet  she 
is  not  bound  to  live  with  him  any  longer  than  she  pleases ; 
and  when  she  goes,  can  take  with  her,  her  children  and 
property.  The  office  of  chief  in  those  tribes  is  often 
hereditary ;  and  if  a  chief  has  no  heir,  his  oldest  nephew 
takes  his  place.  Town  chiefs  may  be  removed  for  bad 
conduct,  or  a  neglect  of  duty,  and  another  appointed  in 
their  place.  I  have  often  conversed  with  their  oldest  and 
wisest  men  on  their  division  into  ten  tribes,  but  none 
could  give  any  account;  but  said  they  supposed  it  must 
have  been  so  from  the  beginning  of  the  world.  And 
some  of  them  said,  there  was  an  old  tradition  amongst 
their  grandfathers  that  they  had  two  other  tribes,  but  that 
they  were  lost  a  great  while  ago,  so  that  they  knew  noth 
ing  of  what  their  cinimmee,  or  totem  was,  and  now  they 
are  scarcely  ever  talked  of.  The  following  is  taken  from 
Tanner's  Narrative:  "Among  the  Indians  of  the  Algon- 


36  HISTORY    OF    THE 

quin  stock,  every  man  receives  from  his  father  a  totem, 
or  family  name.  They  affirm  that  no  man  is  by  their 
customs  allowed  to  change  his  totem ;  and  as  this  distinc 
tive  mark  descends  to  all  the  children  a  man  may  have, 
as  well  as  to  all  the  prisoners  he  may  take  and  adopt,  it  is 
manifest,  that  like  the  genealogies  of  the  Hebrews,  these 
totems  should  afford  a  complete  enumeration  of  the  stocks 
from  which  all  families  have  been  derived.  It  differs  but 
little  from  our  institution  of  surnames,  except  the  obliga 
tions  of  friendship  and  hospitality,  and  the  restraint  upon 
intermarriages  which  it  imposes ;  and  these  are  most  scru 
pulously  regarded.  They  profess  to  consider  it  highly 
criminal  for  a  man  to  marry  a  woman  whose  totem  is  the 
same  as  his  own ;  and  they  relate  instances  where  young 
men,  for  a  violation  of  this  rule,  have  been  put  to  death 
by  their  nearest  relatives.  They  say,  also,  that  those 
having  the  same  totem  are  bound,  under  whatever  cir 
cumstances  they  meet,  even  though  they  should  be  of 
different,  hostile  bands,  to  treat  each  other  not  only  as 
friends,  but  as  brethren,  sisters,  and  relatives  of  the  same 
family.  Of  the  origin  of  this  institution,  and  of  the  ob 
ligations  to  its  strict  observance,  the  Indians  profess  to 
know  nothing.  They  say  they  suppose  the  totem  was 
given  them  in  the  beginning  of  the  world,  by  their 
Creator." 

It  is  not  as  yet  well  ascertained  how  far  this  same  law 
or  custom  extends;  but  it  is  pretty  certain  that  some 
thing  like  it  is  held  by  all  the  tribes,  and  is  seen  in  the 
choice  of  animals,  which  they  choose  for  their  totem— in 
their  medicine  for  hunting,  and  other  purposes.  Renvill, 
an  interpreter  for  the  Sioux,  after  much  pushing  and 
cross-examination,  admits  that  something  of  the  kind 
exists  among  that  people.  The  great  Algonquin  family 


WYANDOTT   MISSION.  37 

believe  that  all  other  Indians  have  their  totems,  though 
from  the  necessity  they  are  in  general  under,  of  remain 
ing   ignorant   of  those  of   hostile  bands,    the  omission 
of  a  totem   in   their  hieroglyphic,    or  picture   writing, 
serves  to  designate  an  enemy.     This  'kind  of  writing  is 
done  on  trees,  by  first  cutting  with  a  tomahawk,  or  mark 
ing  with  a  coal,  or  powder  or  paint,  the  shape  of  the  ani 
mal  which  is  the  totem  of  the  tribe ;  then  splitting  a  bush, 
or  sapling,  and  sticking  a  piece  of  bark  in  the  split,  point 
ing  to  the  course  the  company  had  gone,  putting  the  sharp 
est  end  of  the  bark,  or  pointer,  the  course  they  have  taken ; 
and  then  with  small  marks  across  the  pointer,  or  with 
hacks  with  a  tomahawk  in  the  bush,  the  number  of  miles 
to  the  camp.     So  in  hunting  for  each  other,  they  can  al 
ways  tell  with  certainty  where  to  go  to  find  their  lodge, 
and  tell  by  the  animal  what  tribe  or  party  is  hunting,  in 
any  district  of  country ;  and  if  it  is  supposed  an  enemy 
is  near,  or  lurking  in  the  vicinity,  to  give  warning  to  all 
that  may  pass,  they,  for  those  tribes,  make  the  figure  of 
a  man;  and  then  with  marks,  or  hacks  of  the  tomahawk, 
the   supposed   number   of  the  enemy  is  given,  and  the 
course  they  were  seen,  or  had  gone.     These  signs  were 
always   placed  on  Indian  paths,  or  water-courses — the 
forks  of  rivers,  or  creeks.     In  traveling  through  an  Indian 
country  you  very  frequently  find  these  on  trees  ;  and  if 
acquainted  with  the  totems,  you  could  tell  as  certainly 
what  tribe  you  were  in  the  neighborhood  of,   as  if  you 
were  to  see  them  ;  and  by  the  pointer  could  tell  whether 
they  were  near  at  hand  or  far  off,   with  the  direction  of 
the  course  to  find  them.     The  Ottowas,  or  Tawwas,  the 
Ojibbewas,  or  Chippewas,  and  the  Potawatomies,  have 
been  close  allies  in  all  past  time,  and  their  dialects  much 
the  same.     Their  totems  are  much  like  those  of  the  Wy- 

4 


38  HISTORY    OF    THE 

andott,  and  all  the  northeastern  and  southern  tribes: 
Muk-kwaw,  the  bear ;  Moons,  the  moose ;  rfd-dik,  rein 
deer  ;  *fth-meek,  beaver ;  Me-giz-ze,  bald-head  eagle ;  Ka- 
kaik,  great  hawk;  Pe-zhew,  wild-cat;  Mus-sun-dum-mo, 
water-snake  ;  She-she-gwun,  rattle-snake  ;  Jld-de-jawk, 
crane.  These  are  some  of  the  most  common  totems  of 
these  nations.  The  hieroglyphical  writing  is  universal 
amongst  all  the  Indians,  and  this  is  done  by  the  totems 
principally.  Those  nations  that  live  far  west  have  their 
totems  fixed  by  their  own  choice ;  for  any  one  may  choose 
what  animal  he  pleases  for  his  medicine.  But  after  he 
has  chosen,  he  must  not  change  it ;  and  these  choices 
very  much  depend  on  their  dreams,  when  they  are  chil 
dren,  in  their  great  fasts  Such  was  the  influence  of  this 
tribe  law  on  the  Wyandotts,  that  even  after  they  had  em 
braced  the  Christian  religion,  and  were  willing  to  give 
up  all  their  Indian  traditions,  yet  were  they  not  willing 
to  give  up  this.  When  the  chiefs  and  leading  men  adopt 
ed  me  and  my  wife  into  their  nation,  and  gave  each  of  us 
names,  they  would  not  suffer  us  to  belong  to  the  same 
tribe.  I  was  adopted  into  the  Bear  tribe,  and  called  Re- 
waw-ivaw-ah;  and  she  was  adopted  into  the  Little  Turtle 
tribe,  and  called  Yar-rah-quis. 

They  all  worship  the  Great  Spirit,  by  offering  sacri 
fice.  It  would  seem  almost  unnecessary  for  me  to  offer 
any  evidence  on  this  subject,  as  it  is  so  universally  known 
and  acknowledged.  These  are  offered  sometimes  by 
burning  their  offering  in  the  fire ;  sometimes  by  casting  it 
into  the  water;  at  other  times  by  hanging  it  up  on  trees, 
and  at  other  times  by  turning  it  loose.  Lewis  and  Clark 
say,  that  one  of  the  Mandans  informed  them,  that  lately 
he  had  eight  horses,  but  that  he  had  offered  them  all  to 
the  Great  Spirit.  His  mode  of  doing  it  was  this :  He 


WYANDOTT   MISSION.  39 

took  them  into  the  plains  and  turned  them  all  loose ;  and 
committing  them  to  the  Great  Spirit,  he  abandoned  them 
for  ever.  They  burn  animal  flesh  of  all  descriptions,  in 
sacrifice  to  the  Great  Spirit ;  and  also  tobacco,  the  first 
fruits  of  their  fields,  and  whatever  is  most  dear  to  them. 
To  show  that  they  are  willing  to  part  from  their  dearest 
attachments  to  please  and  appease  him,  and  to  secure  his 
protection,  Col.  James  Smith,  with  whom  I  was  well  ac 
quainted,  states,  in  his  captivity  with  the  Indians,  that  his 
oldest  adopted  brother,  Te-caugh-re-tan-ego,  and  himself, 
while  hunting  on  Ol-len-tan-gy,  (which  is  that  branch  of 
the  Scioto  called  Whetstone,  down  which  the  Indians 
would  descend  to  the  mouth,  near  to  Columbus ;  thence 
up  the  Big  Scioto  to  the  mouth  of  the  Little  Scioto ;  up 
this  to  a  branch  of  the  Sandusky  river,  that  here  inter 
locks,  and  in  high  water  in  the  spring,  can  be  passed 
with  bark  canoes,)  made  preparations  to  remove;  but 
finding  the  river  too  low,  and  that  they  were  in  danger  of 
splitting  their  canoe,  this  old  Indian  chief  concluded  he 
would  camp  on  shore,  and  pray  for  rain.  When  they 
encamped,  Te-caugh-re-tan-ego  made  himself  a  sweat- 
house,  which  he  did  by  sticking  a  number  of  hoops  or 
poles  in  the  ground,  the  back  pole  forming  a  semi-circle. 
This  he  covered  all  round  with  blankets  and  skins.  He 
then  prepared  hot  stones,  which  he  rolled  into  his  hut, 
and  then  went  into  it  himself,  with  a  little  kettle  of  water 
in  his  hand,  mixed  with  a  variety  of  herbs,  which  he  had 
formerly  procured,  and  had  now  with  him  in  his  pack, 
(this  was  his  medicine-bag.)  They  afforded  an  odorifer 
ous  perfume.  When  he  was  in,  he  told  Smith  to  pull 
down  the  blankets  behind  him,  and  to  cover  all  up  close, 
which  he  did ;  and  then  the  Indian  began  to  pour  water 
upon  the  hot  stones,  and  sing  aloud.  He  continued  in 


40  HISTORY    OF    THE 

this  vehemently  hot  place  for  about  fifteen  minutes.  All 
this  he  did  in  order  to  purify  himself,  before  he  would 
address  the  Great  Supreme  Being.  When  he  came  out 
of  his  sweat-house,  he  began  to  burn  tobacco  and  pray. 
He  began  each  petition  with,  "0!  O!  O!"  which  is  a 
kind  of  aspiration,  and  expresses  an  ardent  desire.  He 
began  his  address  by  thanksgiving,  in  the  following  man 
ner:  "O !  Great  Spirit,  I  thank  thee  that  I  have  obtain 
ed  the  use  of  my  legs,  (he  had  been  afflicted  with  the 
rheumatism,)  that  I  am  now  able  to  walk  about  and  kill 
turkies,  &c.,  without  feeling  great  pain  and  misery.  I 
know  that  thou  art  a  hearer  and  helper,  and  therefore  I 
call  upon  thee.  0,  O,  0 !  grant  that  my  knees  and 
ankles  may  be  right  well,  and  that  I  may  be  able  not 
only  to  walk,  but  to  ran,  and  jump  logs,  as  I  did  last  fall. 
O,  O,  0  !  grant  that  on  this  voyage  we  may  frequently 
kill  bears,  as  they  may  be  crossing  the  Scioto  and  San- 
dusky.  O,  0,  0 !  grant  that  we  may  kill  turkies  along 
the  banks,  to  stew  with  our  fat  bear-meat.  O,  0,  O  ! 
grant  that  rain  may  come  to  raise  the  Ol-len-tan-gy  (or 
Whetstone)  about  two  or  three  feet,  that  we  may  get  in 
safety  down  to  Scioto,  without  danger  of  our  canoe  being 
wrecked  on  the  rocks.  And  now,  O !  Great  Spirit,  thou 
knowest  how  matters  stand ;  thou  knowest  that  I  am  a 
great  lover  of  tobacco,  and  though  I  know  not  when  I 
shall  get  any  more,  I  now  make  a  present  of  the  last  I 
have  unto  thee,  as  a  free  burnt  offering;  therefore  I  expect 
thou  wilt  hear  and  grant  my  requests,  and  I,  thy  servant, 
will  return  thee  thanks,  and  love  thee  for  thy  gifts."  I 
have  given  this  act  of  worship  at  length,  to  show  that  the 
Indians  not  only  worship  God  by  sacrifice,  but  that  they 
do  it  with  great  solemnity.  Many  of  the  western  tribes 
sacrifice  the  white  dog.  This  practice  prevails  with  the 


WYANDOTT    MISSION.  41 

Six  Nations ;  but  I  do  not  think  that  it  was  ever  intro 
duced  amongst  the  Wyandotts,  the  Mohegans,  Delawares, 
or  the  more  northeastern  or  southern  tribes.  The  man 
ner  of  offering  this  sacrifice  is  once  a  year,  and  before  the 
time  the  sacrifice  is  to  be  made,  they  make  the  dog  as  fat 
as  possible.  When  the  day  arrives,  the  priests  of  the 
tribe  have  a  great  fire  kindled,  over  which  they  intend  to 
suspend  the  animal ;  and  then  he  is  taken  and  tied,  his 
fore  feet  together,  and  his  hind  feet  together.  His  mouth 
is  also  tied.  Then  he  is  suspended  over  the  fire  by  the 
hind  legs,  and  one  appointed  for  the  purpose,  with  a  knife 
cuts  both  the  arteries  in  his  neck,  and  the  blood  streams 
down  into  the  fire.  After  he  is  fully  dead,  and  the  blood 
ceases  to  flow,  then  the  whole  body  is  cut  down,  and  he 
burns  up  wholly.  In  the  meantime,  the  congregation  are 
silent;  but  as  soon  as  he  is  consumed  by  the  fire,  they 
begin  their  feast,  and  dance  and  sing  to  the  Great  Spirit 
for  the  most  part  of  three  days  and  nights.  The  proph 
ets  then  prophesy,  and  it  terminates  in  a  great  ball  play. 
Between-the-logs,  Mo-non-cue  and  Hicks,  with  myself, 
and  Jonathan  Pointer  for  interpreter,  once  visited  the 
remnants  of  these  tribes,  on  the  Sandusky  river,  and  it 
happened  to  be  on  the  last  day  of  one  of  these  feasts, 
wrhich  was  the  Sabbath,  and  we  found  a  large  part  of  the 
nation  playing  ball.  Let  the  modes  of  offering,  and  the 
different  kinds  of  animals  offered,  be  what  they  may,  one 
fact  is  beyond  all  successful  contradiction :  that  the  North 
American  Indians  do  approach  the  Great  Spirit  by  sacri 
fice,  and  appease  his  wrath,  and  seek  his  protection,  and 
the  guidance  of  his  merciful  providence,  by  this  kind  of 
worship,  and  by  offering  prayers  to  him  as  their  great 
Creator  and  Benefactor.  Another  thing  of  general  belief 
among  them  is,  the  existence  of  good  and  bad  angels. 
4* 


42  HISTORY   OF   THE 

The  good  are  supposed  to  be  under  the  immediate  direc 
tion  of  the  Great  Spirit,  and  are  always  employed  in  do 
ing  good,  and  controlling  the  bad  influence  of  evil  angels, 
who,  they  say,  are  under  the  command  of  a  great  one, 
that  is  always  doing  evil.  (See  Rev.  Ethan  Smith's 
"  View  of  the  Hebrews.") 

Among  the  Wyandotts,  they  hold  their  great  yearly 
feast  of  first  fruits.  This  is  always  held  in  the  sum 
mer,  when  the  corn  is  in  ro  as  ting-ears,  and  their  squashes 
and  other  fruit  begin  to  be  fit  to  eat.  But  before  any  are 
allowed  to  partake  of  these  fruits  of  the  field,  they  must 
bring  some  of  them  to  be  offered  to  the  Great  Spirit.  On 
the  day  appointed,  each  person  brings  with  him  to  the 
place  fixed  on,  some  of  these  fruits.  They  are  all  thrown 
into  a  pile,  and  then  the  women  go  to  boiling,  a  part  of 
which  is  poured  out  on  the  fire  to  the  Great  Spirit,  and 
thanksgiving  is  offered  to  him  for  sending  them  those 
blessings ;  after  which  they  all  partake  of  what  remains, 
and  then  a  song  of  thanksgiving,  and  then  the  dance. 
After  which  feast,  they  all  return  home  and  partake  of 
the  fruit  of  their  labor  with  joyfulness.  They  have 
their  feasts  for  the  sick  and  for  the  dead,  the  feast  for 
war,  their  feast  for  hunting,  the  buffalo  feast,  the  solemn 
or  great  feast;  and  there  may  be  more,  of  which  I  do  not 
recollect ;  but  a  full  account  of  these  shall  be  given  here 
after.  Tanner,  in  his  Narrative,  gives  an  account  of 
their  holding  different  feasts,  all  about  to  the  same  amount 
as  stated  before.  All  prisoners  and  travelers  have  detail 
ed  the  universality  of  this  custom  amongst  the  aboriginals. 
Penn,  Adair,  Col.  Smith,  Schoolcroft,  and  a  train  of  oth 
ers,  might  be  here  quoted,  and  perhaps  may  be,  in  future, 
to  prove  this  fact. 


WYANDOTT    MISSION.  43 


CHAPTER  II. 

The  Wyandotts — Former  extent  of  their  territory — Strong  and 
warlike — Division  of  the  nation — Their  bravery — Hospitality — Divide 
their  lands  with  other  nations — Diminution  of  their  numbers — Gloomy 
reflections  of  the  Indian  in  contemplating  the  extinction  of  his  race — 
111  treatment  of  them  by  the  whites — The  persons  of  the  Indians  de 
scribed — Mental  characteristics — Peculiar  traits  of  character — Wor 
ship  the\  Great  Spirit — Their  festivals — Medicine  feast — Feast  o£ 
dreams — Feast  of  giving  names — War  feast — The  great  feast — 
Wobbeno  feast — Feast  with  the  dead — Boys'  feast — Garangula — Au 
tumnal  feasts — Solemn  feasts — Buffalo  feasts — Wyandotts  in  two 
tribes — Change  in  the  dynasty — Form  of  government — Manslaugh 
ter  and  the  avenger  of  blood — A  singular  example — Towns  of  refuge — 
An  example — Law  about  property  sold — A  case  where  the  author  was 
concerned — Law  about  theft — Theft  formerly  almost  unknown — San 
guinary  law  against  murder — Its  beneficial  effect — Witchcraft — Case 
of  a  young  man  bewitched  by  wolves — Stewart  and  a  witch — Horrible 
death  inflicted  on  her — Games — Their  religion — Believe  in  two  Gods — 
In  future  rewards  and  punishments — In  inspiration — Seneca  prophet — 
Shawnee  prophet — Inferior  prophets — Polygamy — Hospitality — Re 
ception  and  entertainment  of  strangers — Author  eats  a  dish  of  lo 
custs — Mode  of  eating — A  case  of  two  white  men  transgressing  it — 
Their  friendship  and  hatred. 

HAVING,  in  the  preceding  chapter,  presented  some 
thoughts  on  the  origin  of  the  Indian  race,  I  shall  in  this, 
give  a  brief  outline  of  the  history  of  the  Wyandott  na 
tion,  with  a  sketch  of  some  of  the  peculiarities  in  the 
Indian  character,  as  exhibited  in  that  and  the  adjoining 
nations. 

The  WYANDOTTS  were  formerly  called  HURONS  ;  and, 
so  far  as  history  and  their  traditions  inform  us,  they  were 
the  original  proprietors  of  all  the  country  from  Mackinaw, 
down  the  lakes  to  Quebec,  west  to  the  Great  Miami  river, 
and  northwest  to  Lake  Michigan.  When  the  French  first 
settled  in  Canada,  the  nation  was  in  possession  of  this 
whole  country.  They  were  then  a  numerous,  bold  and 


44  HISTORY    OF    THE 

warlike  people ;  and  were  considered  the  strongest  and 
oldest  tribe  of  all  the  northern  Indians,  and  were  there 
fore  called  the  "  Grand  Fathers."  All  the  surrounding 
tribes  looked  to  them  for  counsel ;  and  their  decisions 
were  respected,  and,  in  most  cases,  were  final.  When 
the  French  settled  in  Canada,  it  was  by  their  "permis 
sion.  At  that  time  the  Hurons  were  at  war  with  the  Six 
Nations,  (so  called,)  all  living  in  the  state  of  New  York. 
Their  traditions  say  that  this  war  lasted  seventy  summers, 
and  was  a  bloody  conflict.  The  Six  Nations,  being  much 
better  furnished  with  arms  and  ammunition,  at  first  van 
quished  the  Wyandotts,  and  carried  the  war  into  their 
country ;  but  the  Ottowas  and  Chippewas  united  with 
the  Wyandotts,  and  drove  the  Six  Nations  back  to  their 
former  ground ;  and  would,  in  all  probability,  have  cut 
them  off  entirely,  but  for  the  interposition  of  the  French 
and  English,  who  brought  about  a  treaty,  which  so  much 
offended  the  nation  as  to  cause  a  lasting  separation ;  and 
a  small  part  settled  below  Quebec,  of  which  there  is  a 
portion  yet  remaining.  Another  part,  supposed  to  be 
fully  one-third  of  the  whole  nation,  left  their  country  and 
went  down  the  Mississippi  river;  and  by  traders  who  can 
speak  the  Wyandott  language,  are  supposed  now  to  be 
the  Seminoles  of  the  south,  from  the  fact  of  their  speak 
ing  nearly  the  same  dialect.  The  other  part  continued  in 
the  vicinity  of  Detroit.  While  the  nation  remained  to 
gether  with  their  allies,  they  were  a  terror  to  all  the  sur 
rounding  tribes.  They  drove  the  Sac  and  Fox,  and  the 
Sioux  tribes,  west  of  the  Father  of  Waters,  (the  Missis 
sippi,)  and  had  long  and  bloody  wars  with  the  Cherokees. 
Kentucky  was  their  battle  ground ;  and  it  is  said  this  was 
the  reason  why  Kentucky  was  never  settled  by  Indians., 


WYANDOTT    MISSION.  45 

Each  party  frequently  went  there  to  hunt,  but  it  was  al 
ways  at  great  hazard. 

The  Wyandotts  were  always  a  humane  and  hospitable 
nation.  This  is  clearly  manifested  in  their  suffering  their 
former  enemies  to  settle  on  their  lands,  when  driven  back 
before  the  white  population.  They  kindly  received  the 
Senecas,  Mingoes,  Mohegans,  Mohawks,  Delawares,  and 
Shawnees,  and  spread  a  deer-skin  for  them  to  sit  down 
upon ;  signifying  the  allotment  of  a  certain  portion  of  their 
country,  the  boundary  of  which  was  designated  by  cer 
tain  rivers,  or  points  on  certain  lakes ;  and  freely  given 
for  their  use,  without  money  and  without  price. 

This  fact  was  clearly  developed  when  the  different 
tribes  came  to  sell  their  lands  to  the  government.  The 
Wyandotts  pointed  out  these  bounds ;  and  I  heard  Be- 
tween-the-logs,  a  distinguished  chief,  say,  that  the  Sene 
cas  on  the  Sandusky  river  had  no  right  to  sell  their  land 
without  the  consent  of  the  Wyandott  chiefs,  for  they  at 
first  only  borrowed  it  from  them. 

Another  proof  of  their  humanity  is  their  treatment  of 
their  prisoners,  the  most  of  whom  they  adopted  into  their 
families,  and  some  in  the  place  of  their  own  chiefs  who 
had  fallen  in  battle.  Hence  the  greater  part  of  their  na 
tion  is  now  very  much  mixed  with  our  own  people :  as 
the  families  of  Brown,  Walker,  Zane,  Armstrong,  and 
others,  whose  descendants  now  constitute  the  strongest 
part  of  the  nation. 

According  to  their  traditions,  it  is  about  two  hundred 
years  since  this  nation  divided ;  before  which  time,  I  was 
told  by  Honnes,  one  of  their  most  venerable  chiefs,  that 
the  warriors  of  their  nation  were  called  upon  to  put  each 
one  grain  of  corn  into  a  wooden  tray  that  would  hold 
more  than  half  a  bushel,  and  that  before  all  had  done  so, 


46  HISTORY    OF    THE 

the  tray  was  full  and  running  over.  They  were  a  nu 
merous  and  powerful  people,  covering  a  large  tract  of 
country  along  the  great  lakes,  and  extending  their  claims 
to  the  Ohio  river.  But  now,  like  many  other  mighty  na 
tions  of  the  earth,  they  are  gone  into  the  shades  of  for- 
getfulness,  and  another  race,  with  its  teeming  millions, 
is  filling  up  the  whole  extent  of  their  vast  possessions. 
Their  history,  like  themselves,  too,  is  almost  extinct ;  and 
but  little  is  left  to  tell  of  the  deeds  of  valor,  or  the  mighty 
achievements  of  these  heroes  of  the  forest.  A  few  only 
of  their  children  now  remain,  pent  up  on  small  reserva 
tions  ;  and  these  are,  in  most  cases,  dwindling  away  under 
the  vices  of  a  Christian  and  civilized  people.  The  de 
structive  "  fire  water,"  (intoxicating  liquor,)  introduced 
among  them  by  white  men,  has  slain  its  thousands.  The 
fatal  small-pox  has  swept  them  off  with  the  besom  of  de 
struction.  Other  lothsome  diseases,  introduced  amongst 
them  by  the  basest  of  our  race,  have  consigned  great 
numbers  of  their  victims  to  the  tomb.  These  combined 
causes  have  exterminated  whole  tribes,  and  swallowd  up 
their  vast  population.  The  graves  and  bones  of  these 
ancient  lords  of  this  fertile  country,  may  yet  be  seen. 
Once  in  awhile,  a  stone  ax,  or  other  instrument,  is  turn 
ed  up  by  the  plow,  and  frequently  the  stone  dart  or  ar 
row  head  is  found  on  the  surface  of  the  ground,  the 
manufacture  of  men  who  had  no  knowledge  of  the  arts, 
but  who  manifested  great,  ingenuity  in  making  them. 

Much  has  been  said  about  the  barbarity  of  these  tribes 
in  their  mode  of  warfare.  But  let  it  always  be  recollected 
that  they  were  nobly  engaged  in  the  defense  of  their  coun 
try,  their  families,  and  their  natural  rights  and  national 
liberties.  Never  did  men  acquit  themselves  with  more 
valor,  nor,  according  to  their  means,  make  a  better  de- 


WYANDOTT   MISSION.  47 

fense.  It  is  true,  they  were  ignorant  of  military  tactics, 
and  unacquainted  with  the  science  of  war.  They  had 
not  the  equal  advantages  of  weapons,  nor  the  art  of  com 
bining  their  whole  forces,  nor  the  numerical  strength  of 
their  enemies,  But  how  long  and  bloody  was  the  con 
flict  before  they  yielded  to  their  new  masters ;  and  with 
what  great  reluctance  they  submitted  to  their  numerous 
and  increasing  enemies,  let  the  history  of  bygone  years 
testify.  Their  bravery  and  unwillingness  to  yield,  were 
clearly  proven  by  the  last  struggles  which  they  made ;  but 
at  length  they  were  obliged  to  submit  and  be  dictated  to 
by  their  masters.  Their  spirits  are,  in  a  great  measure, 
broken,  and  the  red  man  sits  and  smokes  his  pipe,  and 
looks  on  his  country  as  lost.  The  pleasant  hunting 
grounds,  in  which  he  used  to  chase  the  deer  and  bear, 
and  the  luxuriant  canebrakes,  where  the  elk  and  buffalo 
fed,  which  furnished  him  and  his  family  with  meat  and 
clothing,  have  fallen  into  the  hands  of  strangers.  The 
cheerful  notes  of  the  flute,  and  the  hoarser  sound  of  the 
turtle  shell,  no  longer  make  the  groves  vocal  with  joyful 
melody.  The  red  man  is  no  more  seen  stretched  before 
the  sparkling  fire,  nor  the  tinkling  horse-bell  heard  in  the 
blue-grass  plains.  The  Indian  now  sits  and  looks  at  the 
graves  of  his  fathers  and  friends,  and  heaves  a  sigh  of 
despair,  while  his  manly  face  is  bedewed  with  the  silent 
tear.  In  strains  of  sorrowful  eloquence  he  tells  of  the 
happiness  of  ancient  days,  and  relates  to  his  listening  chil 
dren  the  mighty  achievements  of  his  ancestors.  Gloom 
fills  his  heart,  while  he  sees  at  no  great  distance,  the  end 
of  his  tribe.  He  walks  pensively  into  the  deep  and  silent 
forest,  wrapped  up  in  his  half-worn  blanket,  and  pours  out 
his  full  soul  in  his  prayers  to  the  Great  Spirit,  to  relieve 
his  sufferings,  by  taking  him  and  his  to  rejoin  his  tribe  in 


48  HISTORY    OF    THE 

another  and  better  world.  There  he  expects  to  have  once 
more  a  country  of  his  own,  separate  from  white  men,  and 
good  or  bad  hunting  ground,  according  as  he  has  been 
virtuous  or  vicious  in  this  life. 

But  why  should  my  pen  dwell  on  these  gloomy  scenes  ? 
Am  I,  alone,  called  to  sing  the  mournful  dirge  of  this 
most  of  all  injured,  peeled,  and  ruined  people?  No; 
ten  thousand  voices  shall  be  heard  to  sympathize  with 
the  poor  Indian;  and  that  God  who  "hath  made  of  one 
blood  all  nations  of  men  to  dwell  upon  tfie  earth,"  will 
judge  his  cause  and  avenge  his  wrongs. 

In  infancy  the  Indian  males  are  placed  on  a  board,  and 
wrapped  with  a  belt  of  cloth  or  skin,  to  make  them  straight. 
In  early  life  they  are  subjected  to  hardships,  and  stimula 
ted  to  acts  of  courage,  activity,  and  firmness.  The  fe 
males  are  rather  low  of  stature,  and  slow  in  motion. 
This  may  arise  from  their  manner  of  life,  being  brought 
up  to  hard  labor,  and  to  carry  heavy  burdens.  The  men 
possess  a  lively  imagination.  This  is  discovered  in  the 
strength  of  their  figure  of  speech  and  illustration.  Their 
memory  is  remarkably  retentive ;  and  this  may  arise  from 
their  being  destitute  of  the  knowledge  of  letters,  and 
having  to  commit  all  to  memory.  The  correctness  with 
which  they  can  retain  is  most  astonishing.  In  a  speech 
made  to  them,  every  point  is  retained,  considered,  and 
answered  distinctly.  Their  history  and  traditions  are  all 
kept  in  this  way.  They  comprehend  with  great  acute- 
ness  what  belongs  to  their  interest ;  and  have  given  un 
numbered  specimens  of  their  native  strength  of  mind,  and 
of  their  eloquence.  They  excel  in  stratagem  to  effect 
their  purposes,  both  in  the  chase  and  in  war.  They  are 
proverbial  for  their  benevolence,  and  for  the  strength  of 
their  attachments  to  a  friend— implacable,  revengeful, 


WYAXDOTT   MISSION.  49 

and  untiring  in  the  pursuit  and  punishment  of  their  ene 
mies.  They  are  strongly  suspicious,  and  always  on  the 
watch.  They  set  the  highest  estimate  on  their  liberty, 
and  look  with  contempt  on  those  who  think  themselves 
above  them.  They  glory  in  daring  feats,  either  in  war 
or  on  the  cjiase.  They  suffer  privation  without  murmur, 
and  torture  without  complaint ;  and  believe  it  unmanly, 
and  below  the  dignity  of  a  high-minded  Indian,  to  com 
plain,  on  any  consideration.  They  seldom  manifest  any 
surprise  at  any  thing  or  circumstance,  nor  do  they  betray 
any  curiosity,,  but  look  with  sober  indifference  on  all  things. 
They  are  'calm  arid  cool  in  their  deliberations ;  and  when 
once  their  minds  are  made  up,  are  unchangeable  in  their 
purposes.  They  never  forget  an  act  of  kindness,  but 
will  seek  an  opportunity  to  repay  it ;  and  I  know  of  noth 
ing  that  will  so  effectually  bind  the  Indian,  and  make  him 
feel  his  obligations,  as  repeated  acts  of  kindness.  The 
word  friend  amongst  them  means  something,  and  will 
make  them  risk  life  and  property  to  save  a  friend.  But 
on  the  other  hand,  they  never  forget  an  injury  or  insult; 
nor  will  they  ever  be  at  rest  until  they  fully  satisfy  the 
passion  of  revenge ;  and  are  untiring,  and  always  on  the 
watch,  to  execute  their  designs. 

The  Indians  worship  the  Great  Spirit  by  feasts  and 
burnt  offerings ;  and  ascribe  to  him,  and  not  to  chance, 
the  creation  of  all  things.  The  Wyandotts  call  him  Ho- 
men-di-zue.  Among  the  Indians,  those  who  give  the 
most  feasts,  and  who.  in  the  language  of  their  songs, 
**  cause  the  people  to  walk  about  the  most/'  are  account 
ed  the  greatest.  When  game  is  plenty,  and  the  harvest 
is  full  and  abundant,  feasts  are  multiplied.  In  former 
days,  before  the  introduction  of  the  burning  waters 
(t)iey  gave  it  this  name,  because  when  thrown  into  the 
5 


50  HISTORY    OF    THE 

fire  it  would  burn)  amongst  these  people,  and  Its  most 
fatal  and  depraving  consequences,  those  festivals  were 
their  principal  and  most  favorite  amusements,  especially 
in  the  days  of  peace  and  prosperity. 

The  metai-we-koon-de-win,  medicine  feast,  (sec  Tan 
ner's  Narrative,)  or  the  feasting  which  forms,  a  part  of 
their  great  religious  ceremony,  the  metai.     This  is  under 
the  direction  of  some  old  men,  who  are  called  chiefs  of 
the  metai,  and  the  initiated  only  are   admitted.      The 
guests  are  invited  by  z.me-zhin-no-way,  or  chief's  man 
of  business,  who  delivers  to  each  of  the  guests  a  small 
stick.     This  is  initiation,  or  inviting.     In  the  stouth,  they 
use  small  pieces  of  cane ;  in  the  north,  quills  are  some 
times  substituted,  which  are  dried  and  kept  for  that  pur 
pose.      No  verbal  message  is  delivered  with  this  token. 
The  numerous  preparatory  measures  and  ceremonies  need 
not  here  be  detailed.     Dogs  are  always  chosen  for  this 
feast,  from  a  belief  that  as  they  are  the  most  sagacious 
animals,  and  useful  to  man,  so  they  will  be  more  accepta 
ble  to  the  divinities  than  any  other  animals.     They  be 
lieve  that  the  food  they  eat  at  this  and  some  other  of  their 
feasts,  ascends,  though  in  a  form  invisible  to  them,  to  the 
Great  Spirit.     Besides  the  songs  sang  on  occasions  of  this 
kind,  they  have  numerous  exhortations  from  the  old  men. 
Amongst  much  of  unintelligible  allusions  and  ridiculous 
boasting,  their  addresses  contain  some  moral  precepts  and 
exhortations,  intermixed  with  their  traditionary  notions 
concerning  Na-na-bush.     So  far  as  I  understand  this  per 
sonage,  they  believe  him  to  be  a  being  that  does  the  work 
assigned  him  by  the  Great  Spirit,  and  that  he  often  inter 
cedes  with  the  Great  Spirit  for  man,  and  will  undertake  to 
be  his  friend,  and  help  him  in  the  time  of  distress ;  or  he 
will  aid  in  appeasing  the  anger  of  the  Great  Spirit.     Na- 


WYANDOTT    MISSION.  51 

na-busfr  is  greatly  admired  and  worshiped,  as  next  to 
the  Great  Spirit  himself.  Whenever  the  name  of  the 
Great  Spirit  is  uttered  by  the  speaker,  all  the  audience, 
who  (if  they  are  sober)  seem  wrapped  in  the  deepest  at 
tention,  respond  to  it,  by  saying,  ke-wa-ho-ho-ho-ho-ho ; 
the  first  syllable  being  uttered  in  a  quick,  loud  tone,  and 
each  of  the  additional  syllables  fainter  and  quicker,  until 
it  ceases  to  be  heard.  They  say  the  speaker  touches  the 
Great  Spirit  when  he  mentions  his  name,  and  the  effect 
on  thQ  audience  may  be  compared  to  a  blow  on  a  string, 
which  vibrates  shorter  and  shorter,  until  it  is  restored  to 
rest.  This  feast  is  also  kept  by  the  Otto  was. 

Wain-je-tah-we-koon-de-win,  or  the  feast  of  dreams. 
Feasts  of  this  kind  may  be  held  at  any  time ;  and  no  par 
ticular  qualifications  are  necessary  in  the  entertainer  or 
his  guests.  The  word  wain-je-tah,  means  common,  or 
true,  as  they  often  use  it  with  plants  or  animals ;  as  wain- 
je-tah  o-muk-kuk-ke,  a  right,  or  proper  toad,  in  distinc 
tion  from  a  tree-frog,  or  lizard. 

Wan-dah-was-so-wun,  feast  of  giving  names.  These 
are  held  particularly  on  the  occasion  of  giving  names  to 
children,  and  the  guests  are  expected  to  eat  all,  be  it  more 
or  less,  that  is  put  into  their  dish  by  the  entertainer.  The 
reason  assigned  for  requiring  this  usage,  at  this  and  sev 
eral  other  feasts,  is,  that  all  that  has  been  cooked  be  eaten, 
is  in  imitation  of  the  eagle  and  hawk,  who  never  return 
the  second  time  to  any  thing  that  they  have  killed  and  left. 

Menis-se-no-we-koon-de-win,  war  feast.  These  feasts 
are  made  before  starting,  or  on  the  way  towards  the  ene 
my's  country.  Two,  four,  eight,  or  twelve  men,  may  be 
called,  but  by  no  means  an  odd  number.  The  whole  ani 
mal,  whether  deer,  bear,  or  moose,  or  whatever  it  may 
be,  is  cooked,  and  they  are  expected  to  eat  it  all ;  and 


52  HISTORY    OF    THE 

if  it  is  in  their  power,  they  have  a  bowl  of  bear's  grease 
standing  by,  wrhich  they  drink  in  place  of  water.  Not 
withstanding  that  a  man  who  fails  to  eat  all  his  portion  is 
liable  to  the  ridicule  of  his  more  gormandizing  compan 
ions,  it  frequently  happens  that  some  of  them  are  com 
pelled  to  make  a  present  of  tobacco  to  their  entertainer, 
and  beg  him  to  permit  them  that  they  may  not  eat  all  he 
has  given  them.  In  this  case,'  and  when  there  is  no  one 
of  the  company  willing  to  eat  it  for  him,  some  one  is 
called  from  without.  In  every  part  of  this  feast,  when 
it  is  made  after  the  warriors  leave  home,  they  take  care 
that  no  bone  of  the  animal  eaten  shall  be  broken ;  but  af 
ter  stripping  the  flesh  from  them,  they  are  carefully  tied 
up  and  hung  upon  a  tree.  The  reason  they  assign  for 
preserving  in  this  feast  the  bones  of  the  victim  unbroken, 
is,  that  they  may  signify  to  the  Great  Spirit  their  desire 
of  his  protection,  and  that  they  may  return  home  to  their 
own  country  with  their  bones  uninjured. 

Gitche-wc-koon-de-win,  the  great  feast.  This  is  a 
feast  of  high  pre-tensions,  which  only  few  are  permitted 
to  make,  and  those  only  of  principal  authority.  But  1 
will  say  more  of  this  feast  hereafter. 

Waw-lmn-no  we-koon-de^vin,  JVobbeno  feast.  This, 
and  the  other  mummeries  of  Wobbeno,  which  is  looked 
upon  as  a  foolish  and  mischievous  heresy,  are  now  laid 
aside  by  all  respectable  Indians.  Their  feasts  were  cele 
brated  with  much  noise  and  disturbance.  They  were  dis 
tinguished  from  all  other  feasts  by  being  held  in  the  night, 
and  the  showing  of  many  tricks  by  fire. 

Je-bi  naw-ka-win,  feast  with  the  dead.  This  feast  is 
eaten  at  the  graves  of  their  deceased  friends.  They  kin 
dle  a  fire,  and  each  person,  before  he  begins  to  eat,  bites 
oil  a  small  piece  of  meat,  which  he  casts  into  the  fire. 


WYANDOTT   MISSION,  53 

V 

The  smoke  and  smell  of  this  attracts  the  Jebi  (or  spirit) 
to  come  and  eat  with  them. 

0-skin-ne-ge-tat-ga^wm,  boys1  feast.  This  might  be 
called  the  feast  of  first  fruits,  as  it  is  made  on  an  occasion 
of  a  boy,  or  young  hunter,  killing  his  first  animal  of  any 
particular  kind.  From  the  smallest  bird,  or  fish,  to  a 
moose,  or  buffalo,  they  are  careful  to  observe  this.  They 
have  another,  called  the  medicine  feast.  During  one 
whole  day  in  spring  and  fall,  every  good  hunter  spreads 
out  the  contents  of  his  medicine  bag  in  the  back  part  of 
his  lodge,  and  feasts  his  neighbors,  in  honor  of  his  medi 
cine.  This  is  a  feast  of  great  importance. 

Ga-ran-gli*la,  was  .a  chief  of  the  Onondaguas,  amongst 
the  Five  Nations.  In  the  year  1684,  De  la  Barre,  govern 
or  of  Canada,  complained  to  the  English  at  Albany,  that  the 
Senecas  were  infringing  on  their  rights  of  trade  with  some 
of  the  other  more  remote  nations.  Governor  Dongan  ac 
quainted  the  Senecas  with  the  charge  made  by  the  French. 
They  admitted  the  fact,  but  justified  their  course,  alledg- 
ing  that  the  French  supplied  their  enemies  with  arms  and 
ammunition,  with  whom  they  were  at  war;  and  about 
the  same,  time  the  French  governor  raised  an  army  of 
seventeen  hundred  men,  and  made  other  preparations  for 
the  final  destruction  of  the  Five  Nations.  But  before  he 
had  progressed  far  in  his  undertaking,  a  mortal  sickness 
broke  out  in  his  army,  which  finally  caused  him  to  give 
over  his  expedition.  De  la  Barre,  in  hopes  to  effect 
something  by  this  expensive  undertaking,  crossed  Lake 
Ontario,  and  held  a  treaty  with  such  of  the  Five  Nations 
as  would  meet  him.  To  keep  up  the  appearance  of  pow" 
er,  he  made  a  high-toned  speech  to  Garangula,  in  which 
he  charged  them  with  infringing  on  their  rights  and 
peace ;  and  that  now  he  wished  for  peace,  but  on  the 
5* 


54  HISTORY   0*  THE 

condition  that  the  Indians  should  make  full  satisfaction 
for  all  the  injuries  done,  and  should  promise  never  to  dis 
turb  them  again ;.  that  the  Five  Nations  had  robbed  and 
abused  their  traders,  and  had  conducted  the  English  tra 
ders  into  their  country,  to  get  away  their  trade;  and  un 
less  they  gave  satisfaction,  he  should  declare  war ;  and 
that  he  had  express  orders  from  the  king,  his  master,  SG> 
to  do. 

Garangula  listened  to  these  words,  and  much  more  in 
like  strain,  with  that  contempt  which  a  real  knowledge 
of  the  French  army,  and  the  rectitude  of  his  own  con 
duct,  were  calculated  to  inspire ;  and  addressed  Jiimself 
to  the  governor,  seated  in  his  elbow  chair,  as  follows : 

u  Yon-non-diOj  (the  name  they  gave  the  governors  of 
Canada,)  I  honor  you,  and  the  warriors  that  are  with  me 
honor  you.  Your  interpreter  has  finished  your  speech. 
I  now  begin  mine.  My  words  make  haste  to  reach  your 
ears.  Hearken  to  them.  Yonnondio,  you  must  have 
believed,  when  you  left  Quebec,  that  the  sun  had  burned 
up  all  the  forests  which  render  our  country  inaccessible 
to  the  French,  or  that  the  lakes  had  so  overflowed  the 
banks  that  they  had  surrounded  our  houses,  and  that  it 
was  impossible  for  us  to  get  out  of  them.  Yes,  surely 
you  must  have  dreamed  so ;  and  the  curiosity  of  seeing 
such  a  wonder  has  brought  you  so  far.  Now  you  are 
undeceived;  and  I,  and  the  warriors  here  present,  are 
come  to  assure  you,  that  the  Five  Nations  are  yet  alive. 
I  thank  you  in  their  name,  for  bringing  back  into  their 
country  the  calumet  which  your  predecessor  received 
from  their  hands.  It  was  happy  for  you  that  you  left 
under  ground  that  murdering  hatchet,  that  has  been  dyed 
in  the  blood  of  the  French.  Hear,  Yonnondio!  I  do 
not  sleep ;  I  have  my  eyes  open.  The  sun  which  gives 


WYAXDOTT    MISSION.  55 

me  light,  discovers  to  me  a  great  captain  at  the  head  of  a 
company  of  soldiers,  who  speaks  as  if  he  were  dreaming 
He  says  he  only  came  to  the  lake  to  smoke  on  the  great 
calumet  with  the  Onondaguas.  But  Garangvla  says  that 
he  sees  the  contrary ;  that  it  was  to  knock  them  on  the 
head,  if  sickness  had  not  weakened  the  armies  of  the 
French.  I  see  Yonnondio  roving  in  a  camp  of  sick  men, 
whose  lives  the  Great  Spirit  has  saved  by  inflicting  this 
sickness  on  them.  Hear,  Yonnondio !  Our  women  had 
taken  their  clubs — our  children  and  old  men  had  carried 
their  bows  and  arrows  into  the  heart  of  your  camp,  if  our 
warriors  had  not  disarmed  them,  and  kept  them  back, 
when  your  messengers  came  to  our  houses.  It  is  done, 
and  I  have  said  it.  Hear,  Yonnondio !  We  plundered 
none  of  the  French,  but  those  that  carried  guns,  powder 
and  ball,  to  our  enemies ;  because  these  arms  might  have 
cost  us  our  lives.  Our  warriors  have  not  beaver  enough 
to  pay  for  all  the  arms  they  have  taken,  and  our  old  men 
are  not  afraid  of  the  war.  This  belt  preserves  my  words. 
We  carried  the  English  into  our  lakes  to  trade.  We  are 
horn  free.  We  neither  depend  on  Yonnondio,  nor  Cor- 
hear,  (the  name  they  gave  to  the  governor  of  New  York.) 
We  may  go  where  we  please,  and  carry  with  us  whom 
we  please,  and  buy  and  sell  what  we  please.  If  your 
allies  be  your  slaves,  use  them  as  such.  Command  them 
to  receive  no  other  but  your  people.  This  belt  preserves 
my  words.  We  have  done  less  than  either  the  English 
or  French,  that  have  usurped  the  land  of  so  many  Indian 
nations,  and  chased  them  from  their  own  country.  This 
belt  preserves  my  words.  Hear,  Yonnondio !  What  I 
say  is  the  voice  of  all  the  Five  Nations.  Hear  what  they 
answer ;  open  your  ears  to  what  they  speak.  They  say, 
that  when  they  buried  the  hatchet  at  Ca-da-rackui,.  in.  the 


56  HISTORY    OF    THE 

presence  of  your  predecessor,  in  the  middle  of  the  fort, 
they  planted  the  tree  of  peace  in  the  same  place,  to  be 
there  carefully  preserved ;  that  in  the  place  of  a  retreat 
for  soldiers,  that  fort  might  be  a  rendezvous  for  mer 
chants  ;  that  in  the  place  of  arms  and  ammunitions  of  war, 
beavers  and  merchandise  should  enter  there. 

"  Hear,  Yonnondio!  Take  care  for  the  future  that  so 
great  a  number  of  soldiers  as  appear  there,  do  not  choke 
the  tree  of  peace  planted  in  so  small  a  fort.  It  will  be  a 
great  loss,  if,  after  it  had  so  easily  taken  root,  you  should 
stop  its  growth,  and  prevent  its  covering  your  country 
and  ours  with  its  branches.  I  assure  you,  in  the  name  of 
the  Five  Nations,  that  our  warriors  shall  dance  to  the  cal 
umet  of  peace  under  its  leaves,  and  shall  remain  quiet  on 
our  mats,  and  shall  never  dig  up  the  hatchet  till  their 
brother,  Yonnondio,  or  Corbear,  shall,  either  jointly  or 
separately,  endeavor  to  attack  our  country,  which  the 
Great  Spirit  has  given  to  our  fathers.  This  belt  preserves 
my  words,  and  this  other  belt  the  authority  which  the 
Five  Nations  have  given  me." 

De  la  Barre  was  struck  with  wonder  and  surprise  at 
the  wisdom  of  this  chief,  and  equal  chagrin  at  the  plain 
refutation  of  his  own.  He  immediately  returned  to  Mon 
treal  ;  and  thus  this  inglorious  expedition  of  the  French 
against  the  Five  Nations  ended.  Garangula  was  at  this 
time  a  very  old  man,  and  a  very  Nestor  of  his  nation, 
whose  powers  of  mind  would  not  suffer  in  comparison 
with  those  of  Rome,  or  a  more  modern  senator. 

The  Wyandotts,  with  other  neighboring  tribes,  hold  a 
great  fall  feast,  just  before  they  start  out  to  the  winter's 
hunt.  In  this  feast  they  offer  as  great  a  variety  of  flesh 
as  they  can  get.  Its  annual  observance  is  to  secure  the 
blessing  of  the  Great  Spirit,  and  to  make  them  success- 


WYANDOTT    MISSION.  57 

ful  in  their  hunt.  In  the  fall  of  1800,  at  the  Rapids  of 
the  Maumee,  near  where  Fort  Meigs  stands,  I  was  pres 
ent  at  the  close  of  one  of  those  great  festivals.  There 
were  present  Shawnees,  (for  they  then  had  there  a  large 
town,)  Ottowas,  Senecas,  and  others.  Their  camps  were 
spread  along  the  river  for  a  mile.  Nothing  was  seen' or 
heard  but  expressions  of  joy  and  merriment,  as  though 
God  had  spoken  from  between  the  cherubim,  and  said, 
"  Your  sacrifice  is  accepted,  and  all  your  sins  are  par 
doned." 

They  yearly,  and  generally  in  the  spring,  hold  their 
solemn  feast.  This  is  always  held  in  the  council-house, 
and  is  considered  their  most  holy  feast.  They  have  a 
door-keeper,  who  stands  with  a  rod  in  his  hand,  and  no 
notoriously  wicked  sinner  is  allowed  to  enter,  especially 
if  he  has  been  recently  guilty.  If  such  should  venture 
to  approach,  the  door-keeper  touches  him  with  his  rod, 
and  this  is  the  signal  for  him  to  depart,  and  this  is  final. 
The  most  profound  solemnity  is  observed  during  the  times 
of  this  feast,  which  is  commonly  held  two  days  and  nights. 
Nothing  is  eaten  but  hommony,  and  that  sparingly.  Du 
ring  this  festival,  the  chiefs  sit  down  in  a  circle  j  then  the 
men  form  a  circle  round  them,  and  the  women  and  chil 
dren  the  outer  circle.  After  their  devotions,  in  recalling 
*  and  rehearsing  the  goodness  of  the  Great  Spirit  to  them, 
as  a  nation,  the  old  men  recite  the  history  of  their  nation 
and  their  wars,  and  then  repeat  the  traditions  of  their 
fathers.  The  young  men  and  boys  listen  in  breathless 
silence ;  and  the  females  are  said  to  correct  whatever  i* 
wrong,  or  explain  what  is  not  properly  understood..  By 
these  means,  and  by  memorials,  such  as  the  wampum* 
and  other  things,  kept  by  persons  appointed,  the  history 
of  the  nation  is  handed  down  with  laudable  accuracy. 


58  HISTORY    OF    THE 

They  hold  feasts  for  the  sick,  and  for  the  dead,  to  feed 
and  appease  their  hungry  spirits. 

They  hold  what  is  called  the  buffalo  feast.  This  is 
to  cure  fits.  This  feast  presents  a  singular  and  frightful 
scene.  Ten  or  twelve  young  men  privately  put  on  false 
faces,  the  most  frightful  they  can  invent.  They  then  roll 
themselves  up  in  the  skins  of  animals,  until  they  have  the 
most  frightful  appearance.  They  then  rush  out  into  the 
streets  of  the  village;  and  it  is  dangerous  for  any  person 
to  be  found  in  the  street,  as  they  will  treat  them  very 
roughly.  They  enter  into  the  house  of  the  afflicted  sud 
denly  and  unexpectedly — they  seize  him,  throw  him  into 
the  fire,  roll  him  on  the  floor,  and  scatter  fire  all  over  his 
wigwam,  until  he  is  frightened  almost  to  death.  After 
this,  they  repair  to  every  house  in  the  village,  and  if  one 
of  the  inmates  will  give  them  something,  whether  tobac 
co,  or  any  thing  else,  they  will  retire,  screaming  and  ma 
king  a  most  hideous  and  frightful  noise ;  but  if  they  do 
not  give  them  something,  they  will  bespatter  the  house 
with  all  kinds  of  dirt.  I  have  been  told  that  this  process 
has,  in  some  instances,  so  frightened  the  afflicted  that  they 
have  had  no  return  of  the  fits. 

The  Wyandotts  are  divided  into  tribes,  as  before  sta 
ted.  Their  head  chief  was  taken  out  of  the  Deer  tribe, 
until  Wayne's  decisive  battle  at  the  foot  of  the  Rapids 
of  the  Maumee,  August  20th,  1794,  when  this  tribe 
became  so  weak  by  the  loss  of  their  warriors,  that  the 
nation  took  the  burden  off  their  shoulders,  and  placed  it 
on  the  Porcupine  tribe.  The  far-famed  Tar-hee,  or 
Crane,  and  his  successor,  De-un-quot,  the  reigning 
chief,  were  taken  from  this  tribe.  The  head  chief  has 
the  power  to  appoint  a  council  chief  for  himself,  who  is 
called  the  little  chief;  and  also  his  war  pole,  or  military 


WYANDOTT    MISSION.  59 

general,  who  stands  at  the  head  of  the  war  department. 
There  are  also  appointed  by  the  council,  town  chiefs, 
to  keep  order  in  the  villages  and  on  hunting  parties. 
These  chiefs  have  great  influence  in  their  respective 
tribes.  If  they  be  good  and  wise  men,  their  advice  or 
counsel  is  always  taken. 

A  grand-mother  has  the  principal  authority  over  her 
children  and  grand-children.  These  constitute  her  true 
riches ;  and  her  own  importance  arises  from  this  source. 

There  is  one  law  existing,  I  believe,  throughout  all 
the  tribes,  the  origin  of  which  none  could  give  any 
account  of,  and  with  which  the  nation  never  interfered. 
When  one  Indian  killed  another,  the  right  to  punish  the 
murderer  with  death  belonged  to  the  nearest  kin  of  the 
deceased ;  and  this  punishment  he  inflicts  wherever  he 
can  find  him.  It  was  never  known  that  the  culprit  de 
fended  himself,  or  made  any  resistance,  but  bowed  his 
head  to  the  tomahawk,  or  presented  his  breast  for  the 
butcher-knife ;  and  it  often  occurs,  when  the  murderer  can 
not  be  taken,  that  some  of  his  nearest  relatives  are  killed 
in  his  place.  In  some  instances,  three  women  have  been 
killed  to  appease  the  relatives  for  the  death  of  one  man. 
But  there  are  exceptions  to  the  execution  of  this  law. 
The  friends  of  the  murderer  may  go  to  the  bereaved  rela 
tives  of  the  deceased,  and  may  make  recompense  by  pay 
ing  them  property  until  they  are  satisfied,  and  so  redeem 
the  life  of  the  criminal,  which  is  often  done.  Sometimes 
the  murderer  is  adopted  in  the  place  of  the  murdered.  A 
remarkable  instance  of  this  kind  occurred  in  the  village 
of  La  Chine,  in  1793.  There  were  in  the  village  two 
Indians,  the  one  remarkable  for  his  stature,  being  six  feet 
four  inches  high,  and  the  other  for  his  strength  and  ac 
tivity.  These  two  on  a  certain  day  met  together  in  the 


$0  HISTORY    OF    THE 

street,  and  the  former  in  a  high  tone  of  voice  made  use 
of  some  insulting  language  to  the  other,  which  provoked 
him  so  much  that  in  .a  moment  he  stabbed  him  to  the 
heart,  saying,  "I'll  prevent  you  from  doing  the  like 
again."  The  alarm  was  immediately  given.  A  crowd 
of  Indians  assembled.  The  murderer,  having  seated 
himself  on  the  ground,  by  the  dead  body,  coolly  awaited 
his  fate,  which  he  could  not  expect  to  be  any  other  than 
immediate  death,  particularly  as  the  cry  was,  "  Kill  him  ! 
kill  him  !"  But  though  he  licld  his  head  in  a  position  to 
receive  the  stroke  of  the  tomahawk,  no  one  attempted  to 
lay  hands  on  him.  After  removing  the  dead  body  from 
the  place  where  it  lay,  they  left  him  alone,  for  none  had 
the  right  to  kill  him.  The  deceased  had  an  aged,  widow 
ed  mother,  to  whom  the  right  to  dispose  of  the  life  of  the 
murderer  belonged.  Sensible  that  his  life  was  forfeited, 
and  anxious  to  be  relieved  from  a  state  of  suspense,  he 
took  the  resolution  to  go  to  the  mother  of  the  deceased, 
whom  he  addressed  as  follows:  "  Woman,  I  have  killed 
your  son.  He  insulted  me,  it  is  true ;  but  still,  he  was 
yours,  and  the  Great  Spirit  had  given  him  to  you,  #nd 
his  life  and  services  were  valuable  to  you.  I  therefore 
now  surrender  myself  up  to  your  will.  You  can  do  with 
me  as  you  please.  I  have  forfeited  my  life  to  you ;  and 
I  want  you  to  relieve  me  of  my  misery.  Do  with  me  as 
you  please."  She  replied,  "You  have  killed  my  only 
son,  who  was  dear  to  me,  and  whom  the  Great  Spirit 
had  given  to  me  as  the  only  support  of  my  old  age ;  and 
now  I  am  left  alone.  One  life  is  already  gone,  and  lost 
for  ever,  and  to  take  yours  cannot  be  of  any  advantage  to 
me,  either  to  comfort  or  make  me  happy.  But  you  have 
a  son ;  and  if  you  will  give  him  to  me,  to  be  my  son,  in 
the  place  of  him  whom  you  have  killed,  all  shall  be  wiped 


WYANDOTT    MISSION.  61 

away."  The  murderer  replied,  "Mother,  my  son  is  yet 
a  child,  and  can  do  you  little  good,  but  will  rather  be  a 
charge  and  trouble  to  you.  But  here  am  I,  who  am  able 
to  take  care  of  you,  and  provide  for  you  in  your  old  age. 
If  you  will  receive  me  as  y  ur  son,  nothing  shall  be  want 
ing  on  my  part  to  make  you  comfortable  and  happy  as 
long  as  you  live."  The  woman  approving  of  the  oiler, 
adopted  him  as  her  son,  and  took  him  and  his  family  into 
her  house,  as  her  children,  in  the  place  of  her  dead  son. 

It  is  strongly  believed  that  the  Indians  had  towns  of 
refuge,  for  the  manslayer  to  fly  to  for  safety,  from  the 
avenger  of  blood.  Mr.  Adair,  one  of  the  first  British  tra 
ders,  speaks  of  this  matter ;  and  Mr.  Boudinot  says, 
"  The  town  of  refuge,  called  Choate,  is  on  a  large  stream 
of  the  Mississippi,  five  miles  above  where  Fort  London 
formerly  stood.  Here,  some  years  ago,  a  brave  English 
man  was  protected,  after  killing  an  Indian  warrior  in  de 
fense  of  his  property.  He  told  Mr.  Adair,  that  after 
some  months'  stay  in  this  place  of  refuge,  he  intended  to 
return  to  his  house  in  the  neighborhood ;  but  the  chiefs 
told  him  it  would  prove  fatal  to  him ;  so  that  he  was 
obliged  to  continue  there,  till  he  pacified  the  friends  of 
the  deceased,  by  presents  to  their  satisfaction."  -'In  the 
upper  country  of  Muskagee,"  says  the  same  author, 
"was  an  old  beloved  town,  called  Koo-sah,  s.hichis  a 
place  of  safety  Or  those  who  kill  undesignedly." 

In  their  civil  policy,  property  is  always  held  for  secu 
rity  until  the  last  farthing  is  paid.  No  matter  how  often 
sold,  or  who  owned  it,  the  original  owner  has  the  right 
to  come  and  take  it  away.  This  I  know  by  experience. 
I  bought  a  pair  of  young  steers  from  an  Indian  woman, 
paid  all  down,  drove  them  to  the  Mission  farm,  and  broke 
them  to  the  yoke.  Sometime  in  the  following  spring,  an 

6 


62  HISTORY    OF    THE 

Indian  man  came  very  orderly,  and  drove  off  my  oxen  to 
his  own  home.  I  called  on  him  to  inform  me  why  he 
had  driven  off  my  oxen.  He  told  me  that  the  woman 
had  not  paid  him  for  them,  and  that  there  were  three 
dollars  yet  unpaid.  I  told  him  he  ought  to  look  to  the 
woman  for  his  pay;  that  they  were  hers  when  I  bought 
them ;  and  I  paid  for  them,  and  now  they  were  mine." 
"No,"  said  he,  "I  look  to  the  steers.  I  have  three  dol 
lars  in  them;  pay  me  that,  and  then  the  steers  are  yours." 
When  I  examined  into  the  law,  I  found  I  must  pay  or  lose 
my  oxen ;  so  I  paid  him,  and  drove  them  home.  I  believe 
there  is  recourse  to  the  first  purchaser ;  but  this  is  seldom 
done. 

If  one  Indian  steals  from  another,  the  loser  may  take 
his  property  wherever  he  can  find  it ;  and  if  he  can  get 
hold  of  the  property  of  the  thief,  he  may  take  as  much 
as  will  remunerate  him  for  his  loss  and  trouble.  Theft, 
however,  is  but  little  known  amongst  them,  except  that 
committed  by  the  profligate  and  abandoned  to  dissipation. 
I  was  told  by  Honncs,  that  after  the  war  with  the  Six 
Nations,  the  Wyandott  nation  was  ruined.  Before  that 
time,  it  was  seldom  known  for  one  Indian  to  steal  from 
another ;  but  after  that  war,  they  used  to  commit  murder 
ut  their  hunting  camps,  and  plunder  the  skins  and  furs 
whenever  they  thought  they  would  not  be  detected ;  and 
murder  and  robbery  were  carried  on  to  an  alarming  ex 
tent.  The  nation,  in  council,  decreed  to  put  to  death 
every  such  murderer.  The  trial  and  execution  were  as 
follows :  When  any  person  was  found  murdered,  it  was 
the  duty  of  those  finding  him  to  bring  him  to  the  nearest 
town  or  village.  Then  runners  were  sent  to  summon 
the  whole  nation ;  and  if  any  refused  to  come,  they  were 
suspected  and  brought  by  force.  The  dead  body  was 


WVANDOTT    MISSION.  63 

placed  in  the  middle  of  the  council,  and  all  the  assembly 
was  seated  round  it.  Then  there  were  examiners  ap 
pointed  to  call  on  each  person  to  give  an  account  of  him 
self,  and  to  communicate  any  suspicions  or  circumstances, 
that  might  bring  the  murderer  to  light.  All  who  could 
not  clearly  show  that  no  suspicion  lay  against  them,  were 
placed  in  the  middle.  Then  a  second  examination  took 
place  of  the  suspicious  ones,  and  the  offender  exhorted  to 
confess  his  crime ;  for  if  an  innocent  person  should  suf 
fer  in  his  place,  his  guilt  would  be  double.  By  this 
method  they  found  out  the  offender.  When  the  sen 
tence  of  guilt  was  passed,  the  body  of  the  murdered  per 
son  was  taken  and  placed  on  a  smooth  piece  of  bark, 
supported  by  a  scaffold  of  forks  and  poles,  two  or  three 
feet  from  the  ground,  and  so  fixed  that  all  the  matter  from 
the  putrefying  carcass  should  drop  from  a  certain  place. 
The  murderer  was  then  tied,  and  so  firmly  pinioned  to 
the  ground  by  tugs  and  stakes,  as  not  to  be  able  to  move 
in  the  least.  A  gag  was  then  put  into  his  mouth,  so  as 
to  keep  it  open,  which  was  so  placed  as  to  receive  the 
drops  from  the  putrefying  body.  In  this  position  he  lay, 
without  one  moment's  respite,  until  death  came  to  his  re 
lief;  and  this,  the  chief  said,  would  be  from  ten  to  fifteen 
days.  A  few  were  put  to  death  in  this  way,  which  so 
effectually  broke  up  the  practice  of  killing  and  robbing, 
that  it  is  hardly  ever  known  for  an  Indian  to  touch  the 
property  of  another,  even  in  the  woods,  unless  hunger 
compels  him  to  take  some  meat  to  subsist  upon. 

The  Indians,  like  all  other  ignorant  and  savage  peo 
ple,  are  under  the  influence  of  superstitious  notions, 
and  especially  that  of  witchcraft,  which  they  believe  to 
servility;  and  they  very  frequently  put  to  death  those 
that  are  suspected  or  accused  of  being  witches.  Their 


64  HISTORY    OF    THE 

conjurers,  by  their  secret  arts  of  pow-wowing,  pretend  to 
tell  all  who  are  witches,  and  all  who  are  bewitched,  and 
who  has  done  the  deed.  I  have  no  doubt  but  thousands 
of  persons  have  fallen  victims  to  these  infamous  preten 
ders.  Nothing  could  save  the  accused  from  death.  No 
office  or  services  rendered,  could  avail  any  thing.  The 
relation  ot'  father,  mother,  brother,  or  sister,  could  not 
deliver.  Sometimes  the  council  would  appoint  some  near 
relation  to  be  the  executioner.  These  necromancers  have 
with  them  all  their  apparatus  to  perform  their  wanders; 
and  these  consist  in  medicine  and  little  images.  Tanner, 
in  his  Narrative,  says,  "  It  is  a  prevailing  bolief,  to  which 
the  influence  of  established  superstition  has  given  an  as 
tonishing  power,  that  the  men  and  women  of  medicine, 
or  those  who  are  acquainted  with  the  hidden  powers  of 
the  wusks,  can,  by  practicing  upon  the  Muz-zin-ne- 
neence,  exercise  an  unlimited  control  over  the  body  or 
mind  of  the  person  represented,  as  it  may  have  been  in 
former  times  amongst  the  people  of  our  race.  Many  a 
simple  Indian  girl,  gives  to  some  crafty  old  squaw  her 
most  valued  ornaments,  or  whatever  property  she  may 
possess,  to  purchase  from  her  the  love  of  the  man  she  is 
most  anxious  to  please.  The  old  woman,  in  a  t  .se  of 
this  kind,  commonly  makes  up  a  little  image  of  stained 
v/ood  and  rags,  to  which  she  gives  the  name  of  the  per 
son  whose  inclinations  she  is  expected  to  control ;  and  to 
the  heart,  the  eyes,  or  some  other  part  of  this  image,  she, 
from  time  to  time,  applies  her  medicines,  or  professes  to 
have  done  so,  as  she  may  find  it  necessary  to  dupe  and 
encourage  her  credulous  employer." 

But  these  conjurations  are  often  employed  to  gratify  a 
deadly  revenge,  or  to  possess  the  property  of  another. 
To  give  the  reader  a  specimen  of  the  impositions  prac- 


WYANDOTT   MISSION.  65 

ticed  by  those  sons  of  Belial,  I  will  record  one  circum 
stance  that  came  under  my  own  notice.     A  young  man 
who  had  over-heated  himself  and  taken  a  bad  cold,  was 
much  racked  with  pain  and  scorched  with  fever.     His 
friends  concluded  he  was  bewitched,   and  sent  for  old 
Trezue,   the  head  conjurer.     He  soon  pronounced  him 
bewitched ;  but  could  do  nothing  for  him  until  his  friends 
sent  to  the  trading  house  for  a  bottle  of  rum.     When  this 
came,   and  the  old  man  drank  freely,  he  told  who  the 
witches  were.     Having  gravely  told  his  patient  that  one 
of  his  dogs  had  got  offended  at  him  for  starving  him  and 
had  gone  to  the  wolves  with  his  complaint,  that  they  had 
all  agreed  to  bewitch  him,  and  had  accordingly  done   it, 
he  then  took  his  patient,  stripped  him,  and  laid  him  be 
fore  a  warm  fire,  and  cut  his  back  with  a  sharp  flint  stone, 
until  it  bled  freely.     Then  he  put  on  his  cupping  horn, 
in  which  he  had  concealed  a  piece  of  the  thick  skin  of 
his  heel,  formed  into  the   shape   of  an    arrow.     This  he 
stuck  on  his  back ;  and  after  torturing  the  youth  until  he 
produced  a  most  profuse  sweating,  he  called  all  present 
to  see  that  what  he  had  said  was  truth,   by  pulling  his 
cupping  horn  off,  filled  with  blood  and  the  witch  arrow 
that  had  been  shot  into   him  by  the   dog   and  wolves. 
Having  produced  this,  the  by-standers,  and  the  man  him 
self,  were  convinced,  by  what  they  thought  a  demonstra 
tive  proof,  that  he  was  what  he  professed  to  be.     The 
young  man,  from  this  sweating,  got  better.     The  conju 
rer  then  told  him  how  he  must  do  to  make  friends  with 
his' enemies.    .  He  must  make  a  feast  for  all  the  dogs  in 
town,  and  especially  invite  his  own ;  that  he  must  pour 
all  the  victuals  into  a  trough,  and  then  get  down  and  eat 
with  the  dogs,  after  which  his  dog  would  take  pity  on 
him,  and  get  the  wolves  to  let  him  alone.     All  this  the 
6* 


66  HISTORY  OF  THE 

young  man  most  devoutly  obeyed ;  and  this  wise  doctor 
only  charged  him  a  horse  worth  fifty  dollars. 

Soon  after  I  went  to  the  Mission,  there  was  a  woman, 
who,  to  make  herself  noticed,  gave  out  she  was  a  witch, 
and  that  she  had  witch  garments,  in  which  she  could  fly, 
and  that  they  were  hid  in  the  woods.  John  Stewart,  the 
Wyandott  missionary,  told  the  people  that  it  was  false- 
and  charged  her  with  falsehood.  But  she  persisted,  and 
appointed  a  night  in  which  she  would  undeceive  them  all. 
The  night  came,  and  many  followed  her  to  see  her  take 
her  aerial  flight.  That  there  might  be  no  imposition, 
Stewart  went  along.  They  traveled  all  night,  from  log 
to  log,  hunting  her  witch  habiliments,  but  could  not  find 
them.  Being  outdone  in  this,  she  stated  that  she  had  kill 
ed  a  number  of  the  nation,  and,  among  the  rest,  a  favor 
ite  son  of  De-un-quot,  the  head  chief,  who  had  died  not 
long  before.  This  enraged  the  old  savage  chief,  to  think 
his  blooming  son  had  been  destroyed  by  this  worthless 
woman— for  she  was  nearly  an  idiot.  He  called  a  coun 
cil  and  decreed  her  death,  and  appointed  one  of  her  near 
kinsmen,  and  another  young  man,  to  be  the  executioners. 
They  took  her  out  of  her  house ;  and  her  nephew,  taking 
his  knife,  drove  it  through  her  breast  bone,  and  ripped  it 
down.  The  other,  when  she  fell,  struck  his  tomahawk 
into  her  head;  after  which  they  dug  a  hole,  put  her  in, 
and  covered  her  up.  This  will  give  an  idea  of  the  degra 
dation  of  these  people,  from  the  influence  of  the  belief 
of  witchcraft,  and  what  influence  these  base  conjurers 
had  over  the  lives  and  opinions  of  the  people  to  whom 
we  were  sent  to  preach. 

Among  many  vices  which  are  practiced  by  these  red 
men,  few  are  more  pernicious  than  that  of  gambling;  and 
Tanner,  in  his  Narrative,  says  it  is  scarce  less  hurtful  than 


WYAXDOTT    MISSION.  67 

drunkenness.  "  One  of  the  games  we  used  was  that  of 
the  moccason,  which  is  played  by  any  number  of  persons, 
but  usually  by  small  parties.  Four  moccasons  are  used; 
and  in  one  of  them  some  small  object,  such  as  a  little 
stick,  or  a  small  piece  of  cloth,  is  hid  by  one  of  the  bet 
ting  parties.  The  moccasons  are  laid  down  beside  each 
other,  and  one  of  the  adverse  party  is  then  to  touch  two 
of  the  moccasons  with  his  finger,  or  stick.  If  the  one  he 
first  touches  has  the  hidden  thing  in  it,  the  player  loses 
eight  to  the  opposite  party.  If  it  is  not  in  the  second  he 
touches,  but  in  one  of  the  two  passed  over,  he  loses  two. 
If  it  is  not  in  the  one  he  touches  first,  and  is  in  the  last, 
he  wins  eight.  They  fix  the  value  of  articles  staked,  by 
agreement.  For  instance,  they  sometimes  call  a  beaver 
skin  or  blanket  ten ;  sometimes  a  horse  is  one  hundred. 
But  it  if:  t^e  game  called  beg-ga-sah,  that  they  play 
with  the  most  intense  interest,  and  the  most  hurtful  con 
sequences.  The  beg-ga-sah-nuk  arc  small  pieces  of 
wood,  bone,  or  sometimes  of  brass,  made  by  cutting  up 
an  old  kettle.  One  side  they  stain  or  color  black — the 
other  they  aim  to  have  bright.  These  may  vary  in  num 
ber,  but  can  never  be  fewer  than  nine.  They  are  put 
together  in  a  large  wooden  bowl,  or  tray,  kept  for  that 
purpose.  The  two  parties,  sometimes  twenty  or  thirty, 
sit  down  opposite  each  other,  or  in  a  circle.  The  play 
consists  in  striking  the  edge  of  the  bowl  in  such  a  man 
ner  as  to  throw  all  the  beg-ga-sah-nuk  into  the  air ;  and 
on  the  manner  in  which  they  fall  into  the  tray  depends 
the  gain  or  loss.  If  his  stroke  has  been  to  a  certain  ex 
tent  successful,  the  player  strikes  again,  and  again,  until 
he  misses,  when  it  passes  to  the  next.  The  parties  soon 
become  much  excited ;  and  a  frequent  cause  of  quarrel 
ing  is,  that  one  often  snatches  the  tray  from  his  neigh- 


G8  HISTORY    OF    THE 

bor,  before  the  latter  is  satisfied  that  the  throw  has  beeij 
against  him." 

Horse  and  foot  racing,  and  ball  playing,  are  much  prac 
ticed,  as  well  as  many  other  games  and  amusements, 
which  would  be  tiresome  to  the  reader,  as  well  as  exceed 
the  limits  of  this  work,  to  enter  into  a  description  of. 

I  will  now  say  a  few  things  of  their  religious  notions. 
These  Indians,  although  they  worship  the  Great  Spirit, 
yet  they  believe  in  two  Gods :  one  that  governs  the  whites, 
and  the  other  the  red  men.  How  they  came  by  this  no 
tion,  is  hard  to  conjecture,  except  it  arose  from  their  aver 
sion  to  white  men,  from  the  treatment  they  have  received 
from  them.  Their  religious  morals  consist  in  skillful 
hunting,  martial  prowess,  fidelity  to  their  country,  and 
observance  of  its  religion.  They  believe  in  a  future  state 
of  existence,  and  in  the  doctrine  of  rewards  and  punish 
ments.  A  person  that  has  not  been  good  in  this  world, 
nor  a  sincere  worshiper  of  the  Great  Spirit,  will  be  cast 
off  in  the  next  world,  and  will  have  poor  hunting  ground, 
filled  with  briars  and  thorns,  and  a  great  scarcity  of  pro 
visions  ;  and  will  live  as  a  banished  being,  in  a  state  of 
exile  from  the  society  of  the  Great  Spirit  and  of  all  good 
Indians.  On  the  other  hand,  the  good  and  faithful  Indian, 
who  has  been  a  worshiper  of  the  Great  Spirit,  shall  live 
in  great  ease,  and  have  a  pleasant  country  to  hunt  in,  filled 
with  the  best  kind  of  game ;  and  the  Great  Spirit  will 
always  guide  him  with  a  father's  hand.  They  believe 
in  inspired  men ;  that  God  does  reveal  to  their  prophets 
things  to  be  believed  and  practiced  by  them.  They  have 
often  been  led  astray  by  men  making  these  pretensions. 
Some  years  since,  the  Seneca  prophet  practiced  a  great 
imposition  on  many  of  the  northern  tribes.  He  said  that 
he  had  a  talk,  or  revelation,  from  the  Great  Spirit  to  all 


WYANLOTT    MISSION.  69 

the  tribes,  which  was  to  the  following  effect:  "That  he 
v/as  now  about  to  undertake  their  cause,  and  would  raise 
up,  and  make  them  a  great  people ;  that  he  would  drive 
the  white  men  back  to  their  own  country,  and  make  these 
lands  permanently  the  land  and  home  of  the  red  man." 
The  Shcwnee  prophet,  brother  to  the  great  Tecumseh, 
followed.  He  taught  many  things,  and  his  fame  spread 
amongst  all  the  nations.  Tanner  says,  "It  was  while  I 
was  living  at  Great  Wood  river,  that  news  came  of  a 
great  man  among  the  Shawnees,  who  had  been  favored 
by  a  revelation  of  the  mind  and  will  of  the  Great  Spirit. 
He  taught  that  the  fire  must  never  be  suffered  to  go  out 
in  the  lodge ;  that  the  Indians  must  all  quit  drinking ;  that 
they  must  not  strike  or  quarrel  with  one  another,  but  live 
like  brothers;  and  that  the  Great  Spirit  would  now  under 
take  for  toem,  and  all  the  nations  must  unite  and  rise,  en 
masse,  and  take  up  arms  against  the  whites,  and  the  Great 
Spirit  would  most  certainly  give  tliem  the  victory.  These 
two  msn  traveled  through  nearly  all  the  tribes  north,  west 
and  south,  and  encouraged  them,  unanimously  and  simul 
taneously,  to  arise  and  gird  on  their  armor,  and  make  one 
desperate  effort  to  recover  their  lost  country,  and  to  ap 
pease  the  souls  of  their  fathers  and  countrymen  thut  had 
been  slain  by  white  men.  The  prophet  assured  them 
that  the  Great  Spirit  had  talked  with  him,  and  told  him 
that  they  should  succeed." 

They  also  have  prophets  of  an  inferior  order,  who  pro 
fess  to  have  visitations  from  the  spirits  of  their  deceased 
friends  and  the  .'  former  prophets,  that  make  to  them  many 
important  communications.  I  have  observed  that  these 
revelations  were  mostly  received  while  in  a  state  of  intox 
ication,  and  always  told  at  some  public  meeting  or  feast. 

Polygamy  is  seldom  known  amongst  these  Indians; 


70  HISTORY    OF    THE 

for  however  often  they  may  change  their  wives,  if  it 
should  be  every  month,  yet  a  man  seldom  has  two 
women  at  one  time.  And  this  is,  perhaps,  owing  to  the 
jealousy  of  the  women  themselves,  for  they  cannot  sub 
mit  to  the  state  of  things  connected  with  a  plurality  of 
wives. 

Yet,  notwithstanding  all  their  vices  and  superstitions, 
those  Indians  are  brave  and  generous.  They  never  say 
to  the  stranger,  "Be  thou  fed  and  warmed,"  without 
sharing  with  him  part  of  what  they  have.  Who  ever  yet 
went  hungry  to  an  Indian  lodge  or  camp,  and  was  not 
invited  to  eat  ?  It  is  a  custom  amongst  them  in  their 
towns  and  villages,  to  select  some  suitable  woman,  and 
make  her  mistress  of  ceremonies,  and  the  provider  for 
strangers  and  visitors ;  and  all  the  rest  of  the  women  are 
her  aids,  and  must  be  subservient  to  her  commands. 
When  a  stranger  goes  to  an  Indian  village,  all  he  has  to 
c!o,  is  to  dismount  from  his  horse,  and  sit  down.  Soon 
some  one  carries  the  news  to  this  woman,  that  there  is  a 
stranger  in  the  gate.  As  soon  as  her  arrangements  are 
made  for  his  reception,  she  goes  herself,  or  sends  a  proper 
person,  and  invites  him  in,  and  gives  him  food  and  lodg 
ing,  if  he  need  them.  If  he  has  a  message,  he  tells  his 
errand,  and  all  his  business  is  soon  adjusted.  The  hos 
pitality  of  these  people  is  proverbial,  as  I  myself  have  ex 
perienced  more  or  less  for  forty  years.  I  recollect  that 
on  one  occasion,  being  in  the  woods  hunting,  and  having 
been  unsuccessful  in  the  chase,  I  had  become  very  hun 
gry.  I  happened  to  fall  in  with  an  Indian  camp,  and  soon 
the  squaw  set  before  me  a  pan  full  of  young  locusts,  that 
had  just  came  up  out  of  the  earth,  and  had  been  gathered 
and  fried  in  bear's  oil  and  sugar.  This  was  the  richest 
dish  my  benefactors  had.  At  first  I  was  somewhat  start- 


WYAXDOTT   MISSION.  71 

led  ;  but  recollecting  that  John  the  Baptist,  could  live  on 
these  insects,  I  thought  I  might  venture,  at  least/  to  eat 
one  meal.  I  therefore  sat  about  the  work,  and/found  it  a 
most  delicious  breakfast,  verifying  the  truth  of  the  saying, 
that"  hunger  is  the  best  sauce."  I  have  yet  to  go  for 
the  first  time  to  an  Indian  house  or  camp,  and  not  be  in 
vited  to  eat. 

In  eating,  they  seldom  have  more  than  one  ladle  in  the 
kettle  or  tray ;  and  the  whole  company  has  to  be  served 
with  it.  When  one  takes  a  sup,  he  hands  the  ladle  to 
the  one  that  sits  next  to  him,  and  he  to  the  next,  until  it 
goes  round.  In  the  mean  time,  if  there  be  any  flesh,  you 
may  take  a  piece  of  that  with  your  knife,  or  fingers,  and 
eat  away  until  the  ladle  comes  round.  If,  however,  there 
is  nothing  but  hommony,  you  have  time  enough  to  chew 
it  well,  especially  if  there  be  four  or  five  in  the  circle. 

Two  white  men  came  to  an  Indian  camp  on  the  Scioto, 
thirty-seven  years  ago,  very  hungry.  The  females  set 
before  them  a  kettle  of  hommony,  with  one  ladle  in  it. 
One  of  the  men  seized  it,  and  fell  to  work ;  and  instead 
of  handing  it  to  the  other,  and  taking  ladle-full  about,  he 
ate  on  with  great  voraciousness.  This  waked  up  the  in 
dignation  of  the  women,  and  one  said  to  the  other,  "  That 
fellow  eats  like  a  hog — lie  is  a  hog."  She  was  so  much 
displeased  that  she  took  the  ladle  from  him  and  gave  it  to 
the  other,  exclaiming,  "Fute!  quis  quis!"  This  is  the 
most  contemptuous  expression,  and  the  worst  name  an 
Indian  can  make  use  of  in  his  own  language.  Yute  is 
the  expression  of  contempt ;  and  quis  quis  is  a  hog.  In 
dians  cannot  swear  in  their  own  language. 

Great  confidence  may  be  placed  in  their  friendship. 
This  also  I  have  experienced  in  confiding  myself,  horse, 
and  money,  to  their  care.  I  was  once  traveling  from  De- 


TZ  HISTORY    OF    THE 

troit,  in  the  year  1800,  in  company  with  two  others. 
We  came  to  the  camp  of  old  Tar-hee,  or  Crane,  head 
chief  of  the  Wyandott  nation.  We  had  sold  a  drove  of 
cattle,  and  had  money,  which  we  gave  up  to  the  chief  in 
the  evening.  The  next  morning  all  was  forthcoming; 
and  never  were  men  treated  with  more  fervent  kindness. 
On  another  occasion  I  lodged  at  a  camp  where  many 
of  the  Indians  were  intoxicated,  and  were  singing,  dan- 
c'.ng,  and  fighting.  I  lay  down  in  my  blanket  by  the 
fire,  undisturbed.  I  do  not  think  one  of  them  trod  on 
my  blanket  the  whole  night.  I  confess,  however,  that  I 
had  some  misgivings.  In  my  whole  acquaintance  with 
them,  I  have  found  them  warm  and  constant  friends;  but 
implacable,  subtle,  and  dangerous  enemies,  who  never 
tire  in  seeking  revenge,  and  seldom  forgive  or  forget  an 
injury. 


WYANDOTT    MISSION.  73 


CHAPTER  III. 

Introduction  of  the  Gospel  among  the  Wyandotts — Their  degraded 
condition  before  this — Their  reception  of  the  Roman  Catholic  relig 
ion — Its  bad  effects  on  their  minds  and  lives — John  Stewart — His 
conversion — Is  impressed  lo  preach  to  the  Indians' — Leaves  Marietta 
tor  this  purpose- — Comes  to  Goshen,  on  the  Tuscarawas— Then  to  the 
Delaware*  at  Pipetown — Adventures  there — Comes  to  Upper  San- 
dusky — Kindly  received  by  the  Walkers — Interview  with  Jonathan 
Pointer,  who  discourages  him  in  his  undertaking — First  preaching  of 
Stewart  among  the  Wyandotts — Decision  of  Mr.  Walker  respecting 
the  Protestant  and  Catholic  Bibles — Stewart  departs  for  Marietta — 
Robert  Armstrong — Visits  of  local  preachers  to  the  Wyandotts — 
They  are  recognized  by  the  Ohio  Conference  as  a  missionary  sta 
tion — Rev.  James  Montgomery  appointed  missionary — Leaves  the  sta 
tion,  "and  becomes  sub-agent  at  Lower  Sandusky — Moses  Henkle,  Sen., 
supplies  his  place — First  Indian  quarterly  meeting  held  at  Ebenezer 
Zane's,  November  19th,  1819 — Interesting  exercise  of  the  meeting — 
Experience  of  Between-the-logs — Of  Hicks — Of  Scuteash — Monon- 
rue's  exhortation,  and  his  remarks  on  whisky — Between-the-logs  de 
scribes  their  ancient  religion,  that  of  the  Roman  Catholic,  and  the 
Seneca  and  Shawnce  prophets — The  Wyandott  mission  peculiarly 
'blessed — Religion  alone  truly  civilizes  savage  men — The  author  pur- 
suades  them  to  have  a  school,  and  adopt  the  habits  of  civilized  life — 
Address  of  the  nation,  dated  August  7th,  1821,  to  the  conference  held 
at  Lebanon — Dangerous  vo3'age  to  Detroit — The  bark  canoe — Quar 
terly  meeting  at  Detroit — Voyage  to  Portland — Journey  to  Lower 
Sandusky — An  Indian  poney. 

HAVING  taken  these  preliminary  views,  and  given  a 
brief  outline  of  the  history  of  this  interesting  people,  I 
will  now  proceed  to  give  an  account  of  the  introduction 
of  Christianity  among  them. 

The  Wyandott  nation  being  on  the  borders  of  the 
white  population,  and  mixing  with  the  most  abandoned 
and  vicious,  soon  became  sunk  in  the  most  degrading 
vices,  such  as  drunkenness,  lewdness  and  gambling,  un 
til  many  of  them  became  the  most  degraded  and  worth 
less  of  their  race. 

7 


74  HISTORY    OF    THE 

The  Wyandotts  had  been  under  the  religious  instruc 
tion  of  the  Roman  Catholics  for  many  years.  But  it 
appears,  both  from  their  morals  and  from  the  declarations 
of  many  who  professed  to  be  Catholics,  that  they  did 
them  little  or  no  good.  To  carry  a  silver  cross,  and  to 
count  a  string  of  beads ;  to  worship  the  Virgin  Mary ;  to 
go  to  church  and  hear  mass  said  in  Latin ;  and  be  taught 
to  believe  that  for  a  beaver  skin,  or  its  value,  they  could 
have  all  their  sins  pardoned,  were  the  amount  of  their 
Christianity,  and  served  but  to  encourage  them  in  their 
superstition  and  vice. 

In  this  situation,  God  in  mercy  remembered  and  took 
pity  on  them,  and  sent  them  the  word  of  eternal  life. 
Not  by  the  learned  missionary,  but  by  JOHN  STEWART,  a 
colored  man  of  no  learning,  "that  the  excellency  might 
be  of  God,  and  not  of  man."  John  Stewart  was  a 
mulatto,  free  born,  whose  parents  claimed  to  be  mixed 
with  Indian  blood ;  but  he  could  not  tell  of  what  tribe,  or 
what  was  their  relation  to  the  Indians.  His  parents  were 
of  the  Baptist  persuasion,  and  he  had  a  brother  that  was 
a  preacher  of  that  order.  He  was  born  in  Powhatan 
county,  in  the  state  of  Virginia.  He  became  disabled  in 
early  life.  His  parents  moved  to  the  state  of  Tennessee, 
and  left  him  behind.  Sometime  after  he  followed  them ; 
and  on  his  way  to  Marietta,  Ohio,  was  robbed  of  all  his 
property.  In  that  place,  where  he  took  up  his  abode,  he 
gave  full  scope  to  his  intemperance,  until  be  was  so  far 
gone,  and  his  nerves  were  so  affected  by  it,  that  he  could 
scarcely  feed  himself.  At  length  he  came  to  the  resolu 
tion  to  put  an  end  to  his  miserable  existence,  by  drowning 
himself  in  the  river.  He  told  me  that  the  loss  of  his 
property,  the  idea  of  poverty,  and  the  disgrace  he  had 
brought  on  himself  by  his  course  of  dissipation,  and  the 


WYANDOTT   MISSION.  75 

wretched  state  of  his  soul,  had  impelled  him  to  this 
course.  The  tavern-keeper  with  whom  he  lived,  refused 
to  let  him  have  liquor  as  before,  so  that  he  had  time  to  be 
come  sober,  and  his  mind  was  in  some  degree  restored  to 
the  exercise  of  reason.  Then  he  asked  himself,  "  Would 
not  my  parents  be  better  pleased  to  hear  that  I  was  poor, 
and  honestly  trying1  to  make  a  living,  than  to  hear  that  I 
had  committed  suicide?"  And  he  then  determined  that 
he  would  do  better ;  and  undertook  to  attend  a  sugar  camp 
at  some  distance  from  town,  which  gave  him  an  oppor 
tunity  to  reflect  and  pray.  At  this  place  he  remained,  by 
himself  principally,  through  the  sugar  season.  But  the 
more  he  read,  reflected  and  prayed,  the  more  he  was  con 
victed  of  his  sins ;  and  by  a  constant  struggle  of  soul, 
he  at  length  found  peace  and  pardon.  But  on  his  return 
to  town  he  could  not  resist  the  influence  of  his  wicked 
companions,  and  was  soon  prevailed  on  to  attend  a  dance, 
at  which  the  struggles  of  his  mind  were  powerful — so 
much  so,  that  he  was  sometimes  almost  constrained  to 
cry  aloud.  But  at  last,  his  mind  became  more  hard,  and 
he  comforted  himself  with  the  reflection,  that  once  in 
grace  he  could  not  fall  from  it;  and  so  resumed  his  course 
of  folly.  But  one  of  his  comrades  dying  suddenly,  it 
alarmed  his  guilty  fears,  and  his  convictions  all  returned, 
so  that  he  was  often  constrained  to  cry  out,  "  0  wretched 
man  that  I  am." 

Stewart,  from  the  influence  of  his  education,  had  im 
bibed  a  deep-rooted  prejudice  against  other  denomina 
tions,  and  especially  the  Methodists.  But  one  evening, 
passing  along  the  street,  he  heard  in  a  house  the  voice  of 
singing  and  prayer.  It  was  a  Methodist  prayer  meeting. 
He  drew  near,  and  after  some  struggle  of  soul,  he  ven 
tured  in,  and  made  known  his  state.  With  these  he  fre- 


76  HISTORY    OF   THE 

quently  met.  At  length  he  was  induced  to  go  to  a  camp 
meeting,  held  by-  the  late  Rev.  Marcus  Lindsey,  near 
Marietta ;  and  there  he  approached  the  mourner's  altar, 
and  after  struggling  all  night,  in  the  morning  God  was 
pleased  to  show  mercy  to  his  soul.  His  joy  was  un 
speakable  ;  and  there  he  united  himself  with  the  Metho 
dist  Episcopal  Church,  and  met  in  class  in  Marietta, 
Stewart  now  rented  a  house,  and  set  up  his  trade,  (blue 
dyeing,)  and  lived  alone. 

Soon  after  he  had  experienced  religion,  his  mind  be 
came  much  exercised  about  preaching,  which  he  con 
cluded  was  a  temptation  of  the  devil ;  and  continued  to 
think  so,  until  he  again  lost  the  comforts  of  religion. 

He  was  visited  in  the  fall  of  1814,  with  a  severe  attack 
of  sickness,  from  which  no  one  expected  he  would  re 
cover.  But  he  prayed  to  God,  and  promised  if  he  was 
spared,  that  he  would  obey  the  call.  Soon  after  this,  he 
went  into  the  fields  to  pray.  "It  seemed  to  me,"  said 
he,  "  that  I  heard  a  voice,  like  the  voice  of  a  woman 
praising  God;  and  then  another,  as  the  voice  of  a  man, 
saying  to  me,  'You  must  declare  my  counsel  faithfully.' 
These  voices  ran  through  me  powerfully.  They  seemed 
to  come  from  a  northwest  direction.  I  soon  found  my 
self  standing  on  my  feet,  and  speaking  as  if  I  were  ad 
dressing  a  congregation.  This  circumstance  made  a 
strong  impression  on  my  mind,  and  seemed  an  indication 
to  me  that  the  Lord  had  called  me  to  warn  sinners  to  flee 
the  wrath  to  come.  But  I  felt  myself  so  poor  and  igno 
rant,  that  I  feared  much  to  make  any  attempt,  though  I 
was  continually  drawn  to  travel  toward  the  course  from 
whence  the  voices  seemed  to  come.  I  at  length  con 
cluded,  that  if  God  would  enable  me  to  pay  my  debts, 
which  I  had  contracted  in  the  days  of  my  wickedness 


WYANDOTT   MISSION.  77 

and  folly,  I  would  go.  This  I  was  enabled  soon  to  do  ; 
and  I  accordingly  took  my  knapsack,  and  set  off  to  the 
northwest,  not  knowing  whither  I  was  to  go.  When  I 
set  off,  my  soul  was  very  happy,  and  I  steered  my  course, 
sometimes  in  the  road,  and  sometimes  through  the  woods, 
until  I  came  to  Goshen,  on  the  Tuscarawas  river.  This 
was  the  old  Moravian  establishment  among  the  Delawares. 
The  Rev.  Mr.  Mortimore  was  then  its  pastor."  Here 
Stewart  found  a  few  of  the  Delawares,  among  whom  was 
old  Kilbuck  and  his  family.  Here  he  remained  a  few 
days,  and  was  kindly  treated  by  all.  It  was  here  no 
doubt  that  Stewart  learned  something  of  the  Indians  far 
ther  to  the  north ;  for  these  Delawares  had  many  friends 
and  relations  that  lived  on  a  reservation  on  the  Sandusky 
river,  called  Pipetotvn,  after  the  chief  who  lived  there ; 
and  to  this  place  he  directed  his  course. 

Here  was  a  remnant  of  poor  Delawares,  under  the 
control  of  Capt.  Pipe,  son  of  the  chief  of  the  same  name 
that  assisted  in  burning  Crawford  on  the  Tyamochte. 
At  this  place  Stewart  stopped ;  and  as  the  Indians  were 
preparing  for  a  great  dance,  they  paid  but  little  attention 
to  the  stranger.  They  proceeded  with  their  mirth,  which 
was  all  new  to  Stewart;  and  such  were  their  vociferations 
and  actions  that  they  alarmed  him,  and  he  felt  fear  for  a 
short  time.  After  all  was  over  they  became  quiet,  and 
Stewart  took  out  his  hymn  book,  and  began  to  sing.  He 
was  one  of  the  most  melodious  singers  I  ever  heard. 
The  company  were  charmed  and  awed  into  perfect  si 
lence.  When  he  ceased,  Johnny-cake  said  in  broken 
English,  "Sing  more."  He  then  asked  if  there  was  any 
person  that  could  interpret  for  him ;  when  old  Lyons, 
who  called  himself  one  hundred  and  sixty  years  old,  (for 
he  counted  the  summer  a  year  and  winter  a  year,)  came 
7* 


78  HISTORY    OF    THE 

forward.  Stewart  gave  them  an  exhortation,  and  then 
retired  to  rest  for  the  night.  In  the  morning  he  felt  some 
strong  desires  to  return  to  Marietta,  and  from  thence  to 
Tennessee,  where  his  father  and  mother  had  removed. 
But  so  strong  were  his  impressions  that  he  had  not  yet 
reached  the  right  place,  though  he  was  invited  by  the  Del- 
awares  to  stay,  that  he  took  his  departure,  and  arrived  at 
the  house  of  William  Walker,  Sen.,  at  Upper  Sandusky, 
who  was  the  United  States  Indian  sub-agent  and  inter* 
preter. 

At  first  Mr.  Walker  suspected  him  to  be  a  runaway 
slave ;  but  Stewart  gave  him  a  history  of  his  conversion 
to  God  and  of  his  travails  in  godliness,  in  so  simple  and 
honest  a  manner,  that  it  removed  all  his  doubts  on  the 
subject.  This  narrative  fastened  on  the  mind  of  Mrs. 
Walker,  who  was  a  most  amiable  woman,  of  good  edu 
cation,  and  half  Wyandott.  She  possessed  great  influ 
ence  in  the  nation ;  and  this  whole  family  became  his 
hospitable  friends,  and  the  untiring  friends  to  the  mission 
which  was  afterwards  established  there.  The  old  gentle 
man,  his  wife,  and  his  sons,  were  all  good  interpreters, 
spoke  the  Indian  tongue  fluently,  and  all,  except  old  Mr. 
Walker,  became  members  of  the  church. 

Stewart  was  directed  by  this  family  to  a  colored  man, 
whose  name  was  Jonathan  Pointer.  He  was  taken  pris 
oner  from  Point  Pleasant,  Virginia,  when  a  little  boy. 
He  and  his  master  were  plowing  and  hoeing  com, 
when  the  Indians  came  upon  them.  They  shot  his  mas 
ter  and  caught  Jonathan,  and  took  him  home  with  them. 
This  man  was  said  by  the  chiefs  to  speak  the  language 
as  well  as  any  of  the  natives.  Stewart  called  on  him  at 
his  hut,  and  made  known  his  wishes ;  but  Jonathan  was 
very  reluctant,  indeed,  to  interpret  for  him,  o/r  to  intro- 


WYANDOTT   MISSION.  79 

duce  him  as  a  preacher.  He  told  Stewart  that  "  it  was 
great  folly  for  him,  a  poor  colored  man,  to  pretend  to  turn 
these  Indians  from  their  old  religion  to  a  new  one  j  for 
many  great  and  learned  white  men  had  been  there  before 
him,  and  used  all  their  power,  but  could  accomplish  noth 
ing;  and  he  could  not  expect  they  would  listen  to  him." 
But  Stewart  believed  that  God  had  sent  him,  and  though 
of  himself  he  could  not  do  any  thing,  God  could  work 
by  him,  and  he  was  unwilling  to  give  over  until  he  had 
made  a  trial. 

The  next  day  Jonathan  was  going  to  a  feast  and  dance, 
and  Stewart  desired  to  go  along,  to  which  the  other  re 
luctantly  consented.  Stewart  got  him  to  introduce  him 
to  the  chiefs  as  a  friend  to  their  souls ;  when  he  gave  them 
an  exhortation  and  sung  a  hymn  or  two,  and  requested  all 
that  were  willing  to  hear  him  next  day  at  Jonathan's 
house,  to  come  forward  and  give  him  their  hand.  This 
the  most  of  them  did.  But  he  was  much  disappointed 
the  next  day,  for  none  of  them  came,  save  an  old  woman, 
to  whom  he  preached.  This  woman  was  the  mother  of 
James  Harrihoot.  The  next  day  was  again  appointed  to 
hold  meeting  at  the  same  place.  The  same  old  woman, 
and  an  old  man  named  Big-tree,  were  present.  To  these 
Stewart  again  preached ;  and  he  has  since  told  me,  that 
what  much  encouraged  him  to  persevere,  was  that  he 
had  seen  both  these  old  persons  in  a  dream,  and  knew 
them  well  -when  they  came  into  the  house.  The  next 
day  being  the  Sabbath,  he  appointed  to  meet  in  the  coun 
cil  house ;  at  which  place  eight  or  ten  came,  and  he,  by 
Jonathan  Pointer  as  interpreter,  exhorted  them  to  flee  the 
wrath  to  come. 

From  this  time,  his  congregations  began  to  increase ; 
and  I  presume  that  nothing  contributed  more  to  increase 


80  HISTORY    OF   THE 

them,  and  keep  them  up  for  awhile,  than  his  singing. 
This  very  much  delighted  the  Indians,  as  no  people  are 
fonder  of  music  than  they  are ;  and  Stewart,  availing  him 
self  thereof,  mixed  his  prayers  and  exhortations  with 
songs. 

Many  of  these  people  had  been  Catholics,  and  they 
began  to  call  up  their  old  Catholic  songs,  and  sing  them, 
and  to  pray.  Through  this  means,  some  of  them  got 
stirred  up,  and  awakened  to  see  their  lost  condition ;  and 
some  found  peace  with  God.  Stewart  thought  it  to  be 
his  duty  when  they  prayed  to  the  Virgin  Mary,  and  used 
their  beads  and  crosses  in  prayer,  to  tell  them  that  it  was 
wrong.  He  also  spoke  against  the  foolishness  of  their 
feasts  and  dances,  and  against  their  witchcraft. 

These  reproofs  soon  excited  prejudice  against  him. 
Many  that  had  joined  in  their  worship  went  away,  and 
persecuted,  and  did  all  the  harm  they  could.     Some  of 
that  party  having  business  at  Detroit,  called  upon  the 
Roman  priest  and  related  what  was  going  on,  and  wished 
for  instruction.     The  priest  told  them,  "that  none  had 
the  true  word  of  God,  or  Bible,  but  the  Catholics;  and 
that  none  but  the  Catholic  priests  could  teach  them  the 
true  and  right  way  to  heaven ;  and  if  they  died  out  of  the 
Catholic  church  they  must  perish  for  ever ;  that  they  could 
not  be  saved  in  any  other  way,  but  must  be  lost  for  ever." 
They  came  home  in  high  spirits,  and  soon  it  was  report 
ed  through  every  family,  that  Stewart  had  not  the  right 
Bible,  and  was  leading  them  all  wrong.     Some  charged 
him  with  having  a  false  Bible ;  but  how  this  was  to  be 
tested  was  the  difficulty.     Finally,   they  all  agreed  to 
leave  it  to  Mr.  "Walker,  Sen.     The  time  was  set  when 
the  parties  were  to  meet,  and  he  was  publicly  to  examine 
Stewart's  Bible  and  hymn  book.     The  parties  came  to- 


WYAXDOTT    MISSION'.  81 

gether  at  the  time  appointed.  Deep  interest  was  felt  on 
both  sides,  and  all  waited  in  solemn  suspense.  After 
sometime  had  been  spent  in  the  examination,  Mr.  Walker 
said  that  Stewart's  Bible  was  a  true  one,  and  differed 
from  the  Catholic  Bible  only  in  this:  the  one  was  printed 
in  English,  and  the  other  in  Latin.  He  affirmed  that  his 
hymn  book  was  a  good  one,  and  that  the  hymns  it  con 
tained  were  well  calculated  to  be  sung  in  the  worship  of 
God.  This  decision  was  received  with  joy  by  the  relig 
ious  party,  and  sunk  the  spirits  of  the  other. 

But  I  am  strongly  inclined  to  believe,  from  good  evi 
dence,  that  none  were  so  influential  in  putting  down  the 
superstitions  of  the  Catholics,  as  old  sister  Walker.  She 
was  no  ordinary  woman.  Her  mind  was  well  enlight 
ened;  and  she  could  expose  the  folly  of  their  supersti 
tions  better  than  any  one  in  the  nation.  As  she  stood  so 
high  in  the  estimation  of  all,  her  words  had  more  weight 
than  any  one  else. 

Stewart  continued  to  labor  amongst  these  Indians  from 
November,  1816,  until  early  the  next  spring.  Through 
the  course  of  this  winter  there  was  great  religious  inter 
est  awakened  amongst  the  people.  The  interpreter, 
Pointer,  professed  to  obtain  religion ;  which  prove4  a 
great  auxiliary  to  Stewart.  Pointer  told  me  himself,  that 
when  Stewart  first  came,  he  did  not  like  him,  because  he 
was  too  religious,  and  he  hoped  he  would  soon  go  away ; 
that  he  wanted  a  religion  that  did  not  fit  so  close,  but  give 
him  leave  to  indulge  in  sin ;  and  when  he  interpreted,  ho 
would  say,  "These  are  not  my  words  but  his,"  (meaning 
Stewart's.)  He  now  entered  fully  into  the  work  with 
Stewart. 

At  a  meeting  this  winter,  he  took  occasion  to  expose 
their  heathen  religion,  and  the  absurdities  of  their  feasts 


82  HISTORY    OF    THE 

and  dances ;  and  added,  that  instead  of  these  things  being- 
pleasing  to  God,  they  were,  on  the  contrary,  displeasing  to 
him ;  and  that  although  in  the  days  of  their  darkness  and 
ignorance,  God  winked  at  or  passed  over  them,  yet  now 
called  on  all  to  repent  and  forsake  these  evil  ways,  for 
the  Gospel  had  now  reached  them,  so  that  they  could  un 
derstand  it  and  see  its  light. 

At  the  close  of  this  discourse,  he  informed  the  con 
gregation,  that  if  those  present  had  any  objections  to  his 
doctrines,  they  were  at  liberty  to  speak.  John  Hicks, 
one  of  the  chiefs,  arose  and  said,  "My  friend,  as  you 
have  given  liberty  to  any  who  has  objections  to  the 
doctrines  you  teach,  to  speak  on  the  subject  and  state 
their  objections,  I,  for  one,  feel  myself  called  on  to 
arise  in  the  defense  of  the  religion  of  my  fathers.  The 
Great  Spirit  has  given  his  red  children  a  religion  to  guide 
their  feet,  and  to  establish  them  in  the  good  way,  and  we 
do  not  feel  like  leaving  it  so  soon  as  you  wish  us  to  do. 
We  have  been  deceived  several  times  by  the  Seneca  and 
Shawnee  prophets,  and  had  to  return  to  our  old  religion, 
and  find  it  the  best  of  any  for  us.  We  are  contented 
with  it ;  because  it  suits  our  conditions,  and  is  adapted  to 
our  capacities.  Cast  your  eyes  over  the  world,  and  you 
will  see  that  the  Great  Spirit  has  given  to  every  nation  a 
religion  suited  to  their  condition ;  and  these  all  differ.  Is 
not  this  the  work  of  the  Great  Spirit  ?  My  friend,  your 
speaking  so  violently  against  our  modes  of  worship  is 
not  calculated  to  do  us  much  good.  We  are  willing  to 
receive  good  advice  from  you,  but  we  are  not  willing  to 
have  the  religion  and  customs  of  our  fathers  thus  assailed 
and  abused." 

When  this  speaker  sat  down,  Mononcue,  another  of  the 
chiefs,  arose  and  wished  to  correct  a  mistake  in  the  speak- 


WYANDOTT   MISSION.  83 

er,  which  was,  that  " the  book  he  held,  and  all  its  doc 
trines,  were  sent  to  another  place,  and  another  people,  and 
could  have  nothing  to  do  with  us ;  that  the  Son  of  God 
•  was  born  amongst  the  white  people,  and  we  never  heard 
.of  him  until  the  whites  brought  the  word;  and  if  they  had 
never  come,  we  would  never  have  heard  of  him ;  to  the 
whites  only  he  spoke,  and  left  his  word  with  them,  and 
not  with  us ;  no  book  has  been  given  to  us.  If  the  Great 
Spirit  had  designed  us  to  be  governed  by  this  book,  he 
would  have  sent  it  to  us.  Ours  is  a  religion  that  suits  us 
red  people,  and  we  intend  to  preserve  it  as  sacred  as  when 
the  Great  Spirit  gave  it  to  our  grand-fathers  in  olden 
days." 

Stewart  replied,  "  God  has  sent  this  book  to  you  now. 
The  Son  of  God,  before  he  went  up  to  heaven,  command 
ed  his  ministers  to  go  and  carry  and  preach  that  book  to 
every  nation  on  the  whole  earth ;  and  you  count  your 
selves  a  nation  of  living  souls.  Although  it  has  taken 
this  book  a  long  time  to  come,  yet  it  has  come,  as  God 
lias,  directed  it;  and  it  will  go  on  until  it  has  reached  all 
the  world,  and  all  nations,  and  colors  and  languages  of 
men ;  none  can  stop  it.  Now,  my  dear  friends,  only 
consider  what  an  awful  curse  will  fall  on  those  that  reject 
it.  My  friends,  think  well  before  you  reject  the  Savior, 
and  the  great  salvation  he  offers  you ;  for  whosoever  will 
reject  the  Savior  will  be  destroyed  with  an  everlasting 
destruction."  This  exhortation  had  a  good  effect  on  the 
minds  of  these  two  chiefs ;  for  afterwards  Mononcue  said 
to  his  friend  Hicks,  "I  have  some  notion  of  giving  up 
some  of  my  Indian  customs ;  but  I  cannot  agree  to  quit 
painting  my  face.  This  would  be  wrong,  as  it  would 
jeopard  my  health."  It  is  a  received  opinion  among 
them,  that  painting  the  face  has  a  magic  influence  in  pre- 


$4  HISTORY    OF    THE 

serving  their  health,  and  saving  them  from  diseases. 
Hicks  replied,  "You  can  do  as  you  please.  I  feel 
strange,  and  hardly  know  what  to  do." 

Sometime  in  February,  1817,  the  work  of  God  broke 
out  afresh ;  and  at  one  of  their  meetings,  after  Stewart 
had  preached  on  the  final  judgment,  the  whole  assembly 
was  absorbed  in  serious  thought.  They  met  at  candle 
light;  at  which  time,  after  exhortation,  he  called  up  the 
mourners ;  when  a  few  came  forward,  principally  women. 
They  had  not  long  been  engaged  in  prayer,  before  the 
power  of  God  was  manifested,  and  many  of  the  lookers 
on  were  struck  down  to  the  ground,  and  cried  aloud  for 
mercy;  others  lay  stiff  and  motionless.  Some  were 
ready  to  attribute  this  work  to  strong  medicine,  used  by 
Stewart  for  the  purpose  of  producing  the  present  effect. 
Some  ran  for  water ;  others  called  to  Jonathan  to  stop 
singing  those  new  hymns,  and  sing  the  Catholic  hymns, 
or  they  would  die :  about  which  time,  a  very  aged  woman 
got  religion,  sprang  up,  and  began  to  shout  and  clap  her 
hands,  proclaiming  that  God  had  forgiven  all  her  sins, 
and  that  what  the  preacher  had  said  was  true.  Seeing 
her  act  in  this  way,  they  concluded  she  was  in  a  state  of 
mental,  derangement.  Many  sat  as  silent  spectators,  in 
utter  amazement. 

After  this,  the  heathen  party  were  determined  to  make 
an  effort  to  keep  up  their  religion ;  and  a  council  was 
held,  and  a  dance  and  feast  appointed,  to  show  the 
preacher  how  they  worshiped  the  Great  Spirit.  Great 
preparations  were  made.  The  young  men  turned  out  to 
hunt  and  provide  for  the  feast,  and  returned  loaded  with 
venison  and  bear  meat.  On  the  day  appointed,  a  large 
concourse  of  people  assembled,  old  and  young,  male  and 
female,  with  Stewart  and  Jonathan,  who  now  had  become 


WYANDOTT   MISSION.  95 

his  constant  interpreter  and  helper  in  this  \vork.  The 
chief  arose,  and  made  the  preparatory  speech ;  then  the 
dance  began.  The  music  was  the  Indian  flute,  and  the 
hoarse  sound  of  the  turtle  shell.  One  after  another  join 
ed  in ;  and  what  was  a  matter  of  astonishment  to  Stewart, 
som'e  of  his  mourners,  who  he  considered  had  renounced 
the  world,  were  amongst  the  dancers.  This  was  a  scene 
of  great  hilarity ;  and  was  concluded  in  the  finest  kind  of 
Indian  style.  Soon  after  this,  Stewart  concluded  he 
would  leave  them,  and  go  to  his  friends  in  Tennessee ; 
and  after  delivering  them  a  farewell  sermon,  in  which  he 
addressed  those  that  had  made  a  profession  of  religion, 
and  exhorted  them  to  be  faithful,  he  advised  the  chiefs 
and  principal  men.  This  was  a  season  of  much  feeling; 
as  was  evidenced  by  the  tears  and  sobs  of  the  congrega 
tion.  He  then  sang  a  farewell  hymn  and  shook  hands 
with  all ;  when  he  proceeded  to  the  door  and  went  out. 
Some  followed  him,  and  requested  a  private  interview ; 
which  was  granted.  They  labored  with  him  to  abandon 
his  journey,  and  remain  with  them.  But  he  told  them 
that  he  was  under  promise  to  go  to  Marietta,  if  he  even 
had  to  return  again,  and  which  he  promised  he  would  do ; 
but  said  that  he  was  poor, ,  and  would  have  to  stop  at  the 
first  town  he  came  to,  and  work  for  something  to  bear  his 
expenses,  and  he  could  not  promise  to  come  back  before 
July  or  August.  Sister  Warpole  spoke  of  making  a  col 
lection  for  him ;  and  ten  dollars  were  given  him  for  the 
purpose  of  bearing  his  expenses. 

Sometime  after  Stewart  left  Sandusky,  some  one  set 
afloat  a  report  that  his  master  from  Virginia,  had  come 
and  loaded  him  with  irons,  and  had  taken  him  back  as  a 
slave.  Some  gave  credit  to  the  report,  and  others  did  not. 

Sometime  in  June  following,  Mr.  Walker  received  a 
8 


86  HISTORY    OF    THE 

letter  from  him,  in  which  was  a  written  address  to  tho 
Indians ;  which  he  requested  should  be  read  and  interpret 
ed  to  them ;  which  request  Mr.  Walker  very  readily  com 
plied  with.  The  letter  is  as  follows : 

"Marietta,  O.,  May  25,  1817. 

"  WILLIAM  WALKER,  ESQ. — Sir,  I  have  taken  the  lib 
erty  of  inclosing  to  your  care  the  within  written  address, 
directed  to  the  Wyandott  nation,  for  their  information  and 
edification,  hoping  that  it  will,  through  the  blessing  of 
God,  impress  on  their  minds,  religious  and  moral  senti 
ments.  I  have  taken  the  liberty  to  address  it  to  you, 
hoping  that  you  will  have  the  goodness  to  read  it,  or  cause 
it  to  be  read  in  their  hearing,  and  in  their  own  language, 
that  they  may  understand  its  true  meaning ;  and  moreover, 
that  you  will  try  to  impress  on  their  minds  the  necessity 
of  adhering  strictly  to  the  laws  of  God — that  their  hearts 

O  * 

should  be  constantly  set  upon  the  Supreme  Being  who 
created  them  ;  and  that  it  is  their  duty  to  raise  their  voices 
in  praising,  adoring,  and  loving  that  Jesus,  who  has  suf 
fered  and  died  for  them,  as  well  as  for  those  who  are 
more  enlightened.  Inform  them  that  although  their 
brother  is  far  from  them  in  body,  yet  his  anxiety  for 
their  safety  and  future  happiness  is  very  great.  In  doing" 
this,  you  will  confer  a  favor  upon  me,  which  I  shall  ever 
remember  with  gratitude.  My  engagements,  you  no 
doubt  recollect,  were,  that  I  should  return  about  the  last 
week  in  June ;  but  owing  to  misfortunes  and  disappoint 
ments,  to  which  we  are  all  liable,  together  with  a  wound 
I  accidentally  received  on  my  leg,  will  prevent  my  having 
the  pleasure  of  seeing  or  being  with  you  until  the  middle 
of  July;  at  which  time,  I  hope,  by  the  grace  of  God,  to 
have  the  pleasure  of  seeing  you  and  the  Wyandott  people 


WYANDOTT    MISSION.  87 

generally.  At  that  time  I  shall  not  fail  to  offer  verbally, 
my  gratitude  to  you  and  your  dear  family,  for  the  services 
you  and  they  have  rendered  me. 

"May  I  ask  you  to  have  the  goodness  to  write  to  me? 
and  please  inform  me  of  the  general  state  of  those  per 
sons  that  have  reformed  since  I  first  went  among  them, 
and  how  many  have  evidenced  a  change  since  I  came 
away,  and  whether  they  continue  to  conduct  themselves 
with  that  sincerity  of  heart,  that  would  be  acceptable  in 
the  eyes  of  God ;  finally,  whether  they  appear  as  anxious 
for  my  return,  as  they  appeared  to  be  for  my  stay  when 
I  was  coming  away.  In  attending  to  these  requests  of 
mine,  you  will  confer  an  obligation  which  will  be  ever 
remembered,  with  every  mark  of  gratitude  and  respect. 

"  I  remain  your  humble  servant;  and  in  every  instance, 
sincerely  hope,  not  only  to  meet  with  your  approbation, 
but  that  also  of  my  God.  JOHN  STEWART." 

The  following  is  the  address  which  accompanied  the 
preceding  letter : 

**M\r  DEAR  AND  BELOVED  FRIENDS: — I,  your  brother 
traveler  to  eternity,  by  the  grace  and  mercy  of  God,  am 
blessed  with  this  opportunity  of  writing  to  you ;  although 
I  be  far  distant  from  you  in  body,  yet  my  mind  is  oft 
times  upon  you.  I  pray  you  to  be  watchful  that  the  ene 
my  of  souls  do  not  insnare  you ;  pray  to  the  Lord  both 
day  and  night  with  a  sincere  heart,  and  he  will  uphold 
you  in  all  your  trials  and  troubles.  The  words  that  I 
shall  take  as  a  standard  to  try  to  encourage  you  from, 
may  be  found  in  the  5th  chapter  of  Matthew,  6th  verse : 
Blessed  are  they  which  do  hunger  and  thirst  after  right 
eousness,  for  they  shall  be  filled.'  These  words  were  spo- 


88  HISTORY    OF    THE 

ken  by  our  Savior,  Jesus  Christ,  and  they  are  firm  and 
sure ;  for  his  words  are  more  firm  than  the  heavens  or  the 
earth.  Likewise  the  promise  appears  to  be  permanent ; 
it  does  not  say  it  may  be,  or  perhaps,  so  as  to  leave  it 
doubtful ;  but,  « they  shall  be  fiBed.'  This  man,  Jesus 
Christ,  spake  like  one  who  possessed  power  to  fill  and 
satisfy  the  hungering  soul ;  and  we  have  no  reason  to  dis 
pute  his  ability  to  do  so,  knowing  that  he  made  all  things' 
that  are  made,  and  made  man  for  his  service?  then  we  are 
bound  to  believe  that  he  is  a  being  of  all  power,  able  to 
fulfill  all  his  promises  to  all  mankind.  Though  he  made 
us  for  his  service,  we  have  all  gone  astray  into  the  forbid 
den  paths  of  sin  and  folly ;  therefore  the  promise  appears 
to  be  held  out  to  a  particular  class  of  people,  who,  happy 
are  they,  if  they  find  themselves  in  this  hungering  and 
thirsting  after  the  righteousness-  of  the  Lord  Jesus  Christ. 
In  the  first  place,  my  friends,  I  shall  endeavor  to  show 
you  who  it  is  that  this  gracious  promise  is  made  to,  or 
how  it  is  that  we  have  a  right  to  this  promise.  Accord 
ing  to  the  light  the  Lord  has  given  me,  it  is  not  him  that) 
is  living  in  open  rebellion  against  God,  and  going  contra 
ry  to  his  commands-— that  closes  his  eyes  against  the 
light — that  is  barring  the  door  of  his  heart  against  the 
strivings  of  the  blessed  Spirit  that  is  continually  admon 
ishing  him  to  forsake  the  ways  of  sin,  and  turn  and  seek 
the  salvation  of  his  soul ;  it  is  that  man  or  woman  who 
has  called  upon  that  God  that  hears  sinners  pray,  and  who 
will  have  mercy  upon  such  as  will  call  upon  him  with 
sincerity  of  heart,  really  desiring  to  receive  and  believ 
ing  that  he  is  able  to  give  you.  The  Lord,  by  his  good 
ness,  will  begin  to  take  off  the  vail  that  the  enemy  has 
vailed  you  with ;  then  you  begin  to  see  how  you  have 
strayed  from  the  right  way :  this  causes  the  sinner  to  be 


WYANDOTT  MISSION.  89 

more  and  more  engaged.     This  good  and  great  Savior, 
who  sees  and  knows  the  secrets  of  every  heart,  seeing 
the  poor  soul  willing  to  forsake  the  service  of  the  devil, 
moves  nearer  and  nearer  to  the  sinner — his  glorious  light 
shines  into  his  heart,  he  gives  him  to  see  the  amount  of 
crime  that  he  has  committed  against  the  blessed  Savior 
who  hung  on  the  tree  for  the  sins  of  the  world;  this 
makes  him  mourn  and  grieve  over  his  sins,  and  calling 
on  the  mighty  Savior,  as  his  last,  his  best  refuge,  for 
help.     Finding  that  there  is  no  help  in  and  of  himself, 
seeing  that  all  he  has  done  is  nothing,  this  causes  the  soul 
to  try  to  make  his  last  prayer,  crying,  *  Lord,  save  or  I 
perish ;  thou  wouldst  be  just  in  sending  me  to  destruc 
tion,  but  Lord  save  for  Christ's  sake.     Lord,  I  have  done 
all  I  can  do;    take  me,  do  thy  will  with  me,  for  thou 
knowest  better  what  to  do  with  me  than  I  can  desire.' 
This  blessed  Savior  shows  his  face  with  ten  thousand 
smiles — lays  his  hand  to  the  work — breaks  the  snares  of 
sin — unlooses  him  from  the  fetters  and  chains  of  unbe 
lief — sets  the  soul  at  liberty— -puts  a  new  song  in  his 
mouth — makes  the  soul  rejoice  with  joy  unspeakable  and 
full  of  glory ;  it  is  then  he  desires  to  go  to  his  friend  who 
has  done  so  much  for  him,  and  leave  this  troublesome 
world ;  but  the  soul  has  to  stay  until  it  has  done  its  duty 
on  earth,  which  will  not  be  long.     After  a  few  more  rol 
ling  suns  of  this  life,  the  tempter  begins  to  tempt  him ; 
the  world,  the  flesh  and  the  devil  all  unite,  the  poor  soul 
begins  to  mourn  and  grieve,  because  he  cannot  do  as  he 
would  wish;  when  he  would  do  good,  evil  is  present; 
then  it  is  the  soul  begins  to  hunger  and  thirst  after  right 
eousness.     My  friends,  be  glad  and  rejoice  in  the  Lord, 
for  this  promise  is  to  you  and  to  all  mankind;  yes,  they 
fhall  be  filled  with  water  issuing  from  the  throne  of  God. 
8* 


90  HISTORY  OF  THE 

O,  my  friends,  pray  to  God  to  give  you  a  hungering  and 
thirsting  after  righteousness !  seek  for  it  and  you  shall  find 
it,  for  you  shall  reap  in  due  season,  if  you  faint  not.  If 
you  persevere  in  the  way  of  well  doing,  you  will  find  in 
your  path  clusters  of  sweet  fruits,  that  will  satisfy  your 
hungering  souls ;  and  being  faithful  to  your  Lord's  com 
mands,  when  you  have  made  your  way  through  much 
tribulation,  and  lie  down  on  your  dying  bed,  you  will  be 
filled  with  the  glorious  prospect  of  the  reward  that  awaits 
you.  Guardian  angels  will  wait  around  your  bed,  to  bear 
your  soul  away  to  those  bright  worlds  of  everlasting  day, 
where  the  friend  of  poor  sinners  reigns.  This  fills  the 
soul  with  the  sweets  of  love  divine ;  this,  methinks,  will 
make  the  dying  bed  of  the  man  or  woman,  'soft  as 
downy  pillows  are.'  Therefore,  my  friends,  if  you  hold 
out  faithful,  you  will  have  part  in  the  first  resurrection ; 
then  it  will  be  that  you  will  see  your  Lord  and  Master 
face  to  face ;  then  it  will  be  that  you  will  hear  that  bless 
ed  sentence,  *  Come  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of  the 
world.'  Then  shall  you  sit  down  with  the  people  of 
God  in  that  kingdom,  where  your  Savior,  with  his  soft 
hand,  will  wipe  all  tears  from  your  eyes.  There  you 
shall  see  and  be  with  him,  and  praise  him  to  all  eternity. 
Having,  after  a  broken  and  imperfect  manner,  my 
friends,  shown  you  the  characters  of  those  who  hunger 
and  thirst  after  righteousness,  I  shall  endeavor  to  say  a 
few  words  to  that  class  of  people,  who  I,  in  the  forego 
ing  part  of  my  discourse,  said  had  no  part  in  the  promise. 
A  few  words  of  consolation  to  the  sinner;  that  is,  the 
Lord  is  willing  to  save  all  who  will  call  upon  him  with  » 
sincere  heart,  at  the  same  time  having  determined  to  for 
sake  all  sin,  and  seek  the  salvation  of  their  souls.  Now,. 


WYANDOTT   MISSION.  ^  91 

my  friends,  you  who  have  been  at  war  against  this  great 
friend  of  sinners,  now  turn,  for  behold  now  is  the  accept 
ed  time — now  is  the  day  of  salvation.  Take  into  consid 
eration,  realize  how  long  the  Lord  has  spared  your  lives, 
and  all  this  time  you  have  been  resisting  his  holy  and 
blessed  Spirit — this  Spirit  the  Lord  has  sent  to  warn  you, 
and  entreat  you  to  turn  to  the  Lord.  But  O !  my  friends, 
how  often  have  you  thrust  that  good  Spirit  away,  and 
forced  it  to  depart  from  you !  Let  me  inform  you,  if  you 
continue  to  resist  this  good  Spirit,  it  will  after  awhile 
leave  you,  never  more  to  return;  for  God  hath  said,  ' My 
Spirit  shall  not  always  strive  with  man.'  Therefore,  my 
friends,  though  you  have  caused  the  Spirit  to  go  away 
grieved,  now  begin  to  encourage  and  attend  to  its  admo 
nitions  ;  he  that  receives  it  and  obeys  its  directions,  re 
ceives  Christ,  and  at  the  same  time  receives  God  the 
Father.  My  friends,  if  you  will  not  adhere  to  the  Lord's 
Spirit,  neither  to  the  entreaties  of  your  friend,  the  lime 
draws  on  when  you  will  wish  you  had  spent  this  glorious 
opportunity  the  Lord  has  given  you,  in  preparing  to  meet 
Him  who  is  to  judge  the  world.  Then  it  will  be  you 
that  will  have  to  hear  and  abide  by  that  dreadful  sentence, 
4  Depart  ye  cursed — ye  workers  of  iniquity,  for  I  never 
knew  you.'  O !  my  friends,  consider  you  must  go  into 
fire  prepared  for  the  devil  and  his  angels,  where  the 
worm  dieth  not  and  the  fire  is  not  quenched.  Some  of 
you  may  put  off  this,  and  think  it  is  a  long  time  yet  be 
fore  it  comes  to  pass ;  but  consider,  if  the  Lord  does  not 
call  you  by  judgment,  death  is  always  near,  and  is  taking 
off  our  friends  both  on  our  right  and  on  our  left  hands. 
Ah !  we  must  all,  sooner  or  later,  be  called  to  lie  on  a 
sick  bed,  when  no  physician  can  effect  a  cure,  when 
death — cold  and  dreary  death,  will  lay  hold  on  us*  Then 


9$  HISTORY    OF   THE 

\vill  we  have  a  view  of  awful  eternity,  and  if  unprepared, 
horror  will  seize  upon  the  soul,  while  our  friends  wait 
around  our  bed,  to  see  us  bid  the  world  adieu.  O! 
what  anguish  will  tear  the  soul  of  the  sinner!  What 
bitter  lamentations  will  then  be  made  for  misspent  op 
portunities,  slighted  mercies !  O !  that  I  had  spent  my 
time  more  to  the  Lord!  Then  you  will  say,  farewell 
my  friends,  I  have  got  to  go,  for  devils  are  waiting  round 
my  bed,  to  drag  my  soul  away  to  hell.  Then  will  you 
remember  how  often  you  grieved  the  good  Spirit  of  the 
Lord,  how  often  you  drove  it  from  you ;  but  too  late,  you 
must  go  to  endure  the  horrors  of  everlasting  burnings. 
Then,  my  friends,  accept  of  my  feeble  advice ;  bear  con 
stantly  in  mind  the  necessity  of  obtaining  this  blessed 
promise,  and  ever  let  your  hearts  and  conduct  be  guided 
by  the  directions  of  that  blessed  Savior  who  died  for  you, 
that  you  might  live.  You  who  have  set  out  in  the  way 
of  well  doing,  be  faithful  unto  death,  and  you  will  be  con 
veyed  by  angels  to  Abraham's  bosom,  and  there  meet  the 
sweet  salutation  of,  '  Well  done  good  and  faithful  servant, 
enter  thou  into  the  joy  of  thy  Lord.'  And  may  God 
bless  you  and  keep  you  in  the  path  of  righteousness, 
until  he  shall  see  fit  to  close  your  eyes  in  death.  Now, 
may  the  blessing,  &c.  JOHN  STEWART." 

Stewart  returned  according  to  his  promise,  and  found 
that  but  few  of  his  flock  had  remained  steadfast.  Most 
of  them  had  fallen  back  into  their  former  habits ;  and  one 
of  the  most  hopeful  of  the  young  men  had  been  killed  in 
a  drunken  frolick.  He  set  about  gathering  up  what  was 
left.  He  now  found  many  Indians  whom  he  had  not  seen 
before — they  having  been  absent  on  a  hunting  expedition. 

At  this  time,  Ttvo-logs,  or  Bloody-eyes,  and  Monon- 


WYANDOTT   MISSION.  93 

cue,  raised  a  powerful  opposition  to  Stewart,  and  repre 
sented  in  most  glowing  colors  the  destruction  that  the 
Great  Spirit  would  send  on  them,  if  they  forsook  their 
old  traditions ;  that  the  Great  Spirit  had  denounced  them 
as  a  nation,  and  would  abandon  them  for  ever,  if  they  left 
his  commandments;  and  exhorted  the  people  never  to 
think  of  turning  aside  from  their  fathers'  religion.  The 
summer  is  the  season  of  their  amusements.  Their  feasts, 
dances,  foot-racing,  horse-racing,  ball-playing,  and  gam 
bling,  were  the  chief  employments  of  these  red  men; 
and  these  followed  each  other  in  swift  succession,  until 
fall  called  them  to  resume  the  chase.  Although  Stewart 
met  with  opposition,  he  continued  his  labors  with  some 
success.  Many  reports  were  put  into  circulation;  and 
some  of  the  diviners  saw  visions.  But  Stewart  continued 
his  labors  until  the  spring  of  1818,  at  which  time  the  In 
dians  were  all  called  to  a  treaty,  to  be  held  by  the  Gov 
ernment,  at  Fort  Meigs,  with  the  Wyandotts  and  others. 
While  the  Indians  were  making  preparations  to  attend  the 
treaty,  Stewart  deemed  it  advisable  to  return  to  Marietta, 
and  stay  until  winter. 

On  his  return,  a  new  scene  of  difficulty  arose.  Cer 
tain  missionaries,  traveling  to  the  north,  called  in  the 
nation ;  and  finding  that  Stewart  had  been  somewhat  suc 
cessful  in  his  labors  amongst  the  Wyandotts,  wanted  him 
to  join  their  church,  saying  that  they  would  give  him  a 
good  salary.  But  he  refused,  on  the  ground  of  his  objec 
tions  to  the  doctrines  they  held.  They  then  demanded 
his  authority  as  a  Methodist  missionary ;  and  as  he  held 
no  other  authority  from  the  church  than  exhorter's  license, 
he  frankly  told  them  he  had  none.  Through  this  means- 
it  became  known  that  he  had  no  authority  from  the  church 
to  exercise  the  ministerial  office ;  although  he  had  both 


i)4  HISTORY    OF    THE 

solemnized  matrimony,  and  baptized  several  persons, 
both  adults  and  children,  believing  that  the  necessity  of 
the  case  justified  it.  This  operated  greatly  to  his  disad 
vantage  ;  for  the  traders  asserted  that  he  was  an  impostor. 
Stewart  now  determined  to  attach  himself  to  the  Meth 
odist  Episcopal  Church,  at  some  nearer  point  than  Mari 
etta.  In  this  winter,  (1818,)  he  visited  a  tribe  of  the 
Wyandotts  that  lived  at  Solomonstown,  on  the  Great 
Miami  river.  Here  he  formed  an  acquaintance  with 
Robert  Armstrong,  and  with  some  Methodist  families 
that  lived  near  Bellefontaine ;  and  from  them  learned  that 
the  quarterly  meeting  for  that  circuit  would  be  held  near 
Urbana.  To  this  place  he  came,  in  company  with  some 
of  the  Indians,  recommended  by  the  converted  chiefs  and 
others,  as  a  proper  person  to  be  licensed  as  a  local  preach 
er  in  the  Methodist  Episcopal  Church.  The  Rev.  Moses 
Crumc  was  presiding  elder.  The  following  letter  I  re 
ceived  from  him,  dated  January  24th,  1838  : 

"DEAR  BROTHER  FINLEY  : — It  gives  me  extreme  re 
gret  to  think  that  I  had  not  preserved  a  particular  memo 
randum  of  the  licensing  of  John  Stewart,  who  was  em 
phatically  God's  missionary  to  the  Wyandotts.  It  was 
in  the  month  of  March,  1819,  when  I  presided  on  the 
Cincinnati  district,  that  John  met  me  in  the  town  of  Ur 
bana  ;  from  which  place  I  went  to  the  quarterly  meeting, 
accompanied  by  that  man  of  God,  Rev.  Bishop  George. 
Here  we  found  Stewart,  with  several  of  his  red  brethren, 
the  Wyandotts,  with  a  recommendation  from  the  chiefs 
that  had  been  converted,  earnestly  desiring  to  have  him 
licensed  to  preach  the  Gospel,  according  to  the  rule  and 
order  of  our  church.  At  the  proper  time,  and  by  the 
advice  of  the  venerable  Bishop  George,  his  case  was 


WYANDOTT    MISSION.  95 

brought  before  the  quarterly  meeting  conference,  his 
recommendation  read,  and  his  brethren  heard,  who  gave 
ti  good  account  of  his  life  and  labors  in  the  conversion  of 
many  of  their  nation :  those  present  testifying  for  them 
selves  what  God  had  done  for  them,  through  his  instru- 
mentility ;  and  I  think  it  was  with  the  unanimous  vote 
of  that  respectable  body  of  men,  that  he  was  licensed: 
all  believing  they  acted  in  conformity  to  the  will  of  God. 
"Thus  I  have  given  you  a  brief  account  of  the  above 
transaction ;  and  I  will  add  that  no  other  official  act  of  my 
ministry  gives  me  greater  satisfaction  than  to  have  been 
the  honored  instrument  of  licensing  the  first  missionary 
to  these  poor  benighted  aboriginals  of  our  favored  coun 
try.  When  I  view  the  whole  matter,  I  am  made  to  cry 
out  with  astonishment,  and  say,  '  The  Lord  seeth  not  as 
man  seeth,  nor  are  his  thoughts  as  our  thoughts,'  that  in 
stead  of  sending  some  of  our  honorable  literary  minis 
ters,  lie  should  fix  upon  a  poor  unlettered  colored  exhort- 
or,  and  send  him  to  commence  that  great  work;  opening 
a  great  and  effectual  door  of  faith  to  our  poor  heathen  ab 
originals.  It  is  the  Lord's  work,  and  to  him  be  all  the 
«>lory,  through  our  Lord  Jesus  Christ.  Amen. 

MOSES  GRUME." 

At  this  meeting,  the  local  preachers  of  the  circuit  vol 
unteered  to  go  in  turn,  and  assist  Stewart  until  the  ensu 
ing  session  of  the  Ohio  Annual  Conference.  Amongst 
these  were  the  two  brothers,  Samuel  and  Martin  Hitt, 
Robert  Miller,  Thomas  Lansdale,  Joseph  Mitchell,  and 
Moses  Henkle,  then  an  exhorter.  But  the  first  help  that 
Stewart  received  was  from  the  Rev.  Anthony  Banning,  of 
Mount  Vernon.  The  news  of  this  work  had  spread  far 
and  wide;  so  that  Bishop  M'Kendree  made  an  agreement 


96  HISTORY    OF    THE 

with  my  brother,  John  P*  Finley,  in  the  summer  of  1818, 
in  the  town  of  Steubenville,  to  go  that  fall  and  commence 
a  school  among  them.  But  owing  to  their  unsettled 
state,  and  the  treaty  held  with  them  not  being  finally  ad 
justed,  he  did  not  go.  Stewart  continued  his  labors  suc 
cessfully  amongst  them,  and  many  of  the  Solomons- 
town  Indians  began  to  renounce  their  heathenism  ;  and 
amongst  the  rest,  Robert  Armstrong  embraced  religion. 
This  was  a  great  acquisition  to  the  interests  of  this  mis 
sion,  and  the  work  of  God;  as  he  afterwards  became  one 
of  our  most  zealous  -and  useful  exhorters  and  interpreters. 

This  mission  was  taken  into  our  regular  work  at  the 
Ohio  Annual  Conference,  held  at  Cincinnati,  August  7th, 
1819,  At  this  conference  I  was  appointed  to  the  Lebanon 
district ;  which  extended  from  the  Ohio  river,  and  included 
Michigan  territory,  and  also  this  mission.  I  now  became 
personally  acquainted  with  it,  and  with  this  people,  and 
was  engaged  in  all  its  operations  for  eight  years :  two 
years  as  presiding  elder,  and  the  other  six  as  missionary. 
Rev.  James  Montgomery  was  appointed  this  year  as  a 
missionary  to  assist  brother  Stewart.  He  was  to  visit 
the  Indians  once  a  month  from  his  home,  and  preach  and 
instruct  them  in  the  doctrine  and  practice  of  Christianity. 
At  the  time  brother  Montgomery  was  appointed  to  this 
mission,  we  had  no  missionary  or  other  funds;  and  a 
collection  was  taken  up  among  the  preachers  in  the  con 
ference,  amounting  to  seventy  dollars.  This  sum  an 
swered  for  the  present.  The  two  preachers  on  the  Mad 
River  circuit,  Rev.  Russell  Bigelow,  and  the  Rev.  Rob 
ert  \V.  Finley,  were  appointed  by  the  conference,  with 
myself,  as  a  committee  to  aid  the  mission  and  provide  for 
the  missionaries. 

Shortly  after  conference,  I  was  applied  to  by  Col,  John- 


WYANDOTT    MISSION.  97 

ston,  the  Indian  agent,  to  release  brother  Montgomery 
from  his  station,  that  he  might  receive  a  sub-agency 
among  the  Senecas.  After  deliberation  and  consultation 
with  the  committee,  I  agreed  to  his  removal,  considering 
it  might  be  of  great  advantage  to  them.  I  then  employed 
Moses  Ilenkle,  Sen.,  to  take  his  place ;  and  it  was  agreed 
that  we  should  hold  our  first  quarterly  meeting  for  the 
mission  at  Zanesfield,  on  Mad  river,  at  the  house  of  Eben- 
ezer  Zane,  a  half  white  man,  commencing  on  the  13th  of 
November,  1819. 

Accordingly  we  met,  and  there  were  present  about 
sixty  Indians ;  among  whom  were  Between-the-logs, 
Mononcue,  Hicks,  and  Scuteash,  chiefs.  Armstrong 
and  Pointer  were  the  interpreters;  both  of  whom  enjoy 
ed  religion.  This  was  the  first  regular  quarterly  meet 
ing  held  with  the  Indians,  and  the  first  time  I  ever  tried 
to  preach  by  an  interpreter.  I  spoke  to  them  of  the  will 
of  God  to  have  all  men  saved,  and  to  come  to  the  knowl 
edge  of  the  truth.  Brother  Henkle  followed,  and  we 
concluded  by  singing  and  prayer.  It  was  a  good  time. 
Some  of  our  hymns  had  been  translated  into  their  tongue ; 
and  when  we  sung  in  English,  they  sang  in  Wyandott  to 
the  same  tune.  In  the  evening  we  met  again,  and  brother 
Henkle  preached,  and  labored  to  show  them  that  the  relig 
ion  taught  them  by  the  Catholics  was  not  the  religion  of 
the  Bible;  that  worshiping  departed  saints  and  images 
was  idolatry ;  and  that  God  required  all  men  to  worship 
him  in  spirit  and  truth;  that  doing  penance,  counting 
beads,  and  confessing  sins  to  the  priest,  would  not  save 
them;  that  nothing  but  faith  in  Christ  could  save  fallen 
man.  The  meeting  was  concluded  with  singing  and 
prayer,  and  it  was  a  profitable  time.  At  nine  o'clock 
next  morning  we  met  for  our  love  feast.  I  strove  to 

9 


98  HISTORY    OF    THE 

show  them  the  nature  and  design  of  a  love  feast,  and 
think  I  succeeded  in  a  great  degree.  This  was  a  memora 
ble  morning.  The  Lord  poured  us  out  a  blessing,  and  I 
cried  out  in  the  fullness  of  my  heart,  "  What  hath  God 
wrought !  Here  are  red,  white,  and  black  men,  of  dif 
ferent  nations  and  languages,  sitting  together  under  the 
tree  of  life,  partaking  of  its  most  precious  fruits."  After 
we  had  witnessed  our  love  to  God  and  to  one  another,  in 
the  simple  act  of  taking  a  piece  of  bread  and  sup  of  water, 
we  proceeded  to  speak  of  our  present  state  of  feeling, 
and  the  dealings  of  God  with  our  souls.  This  was  done 
through  an  interpreter. 

The  first  that  rose  as  a  \vitness  for  God  was  brother 
Between-the-logs,  one  of  the  chiefs,  who  spoke  as  fol 
lows :  "My  dear  brethren,  I  am  glad  that  the  Great 
Spirit  has  permitted  us  to  meet  here  for  so  good  a  pur 
pose  as  to  worship  him,  and  to  make  strong  the  cords  of 
love  and  friendship."  Then  lifting  his  streaming  eyes  to 
heaven,  with  an  exclamation  of  gratitude  to  God,  he  con 
tinued,  "This  is  the  first  meeting  of  this  kind  held  for 
us  ;  and  now,  my  dear  brethren,  I  am  happy  that  we,  who 
have  been  so  long  time  apart,  and  have  been  great  ene 
mies  to  one  another,  (meaning  the  Indians  and  whites,) 
are  come  together  as  brothers;  at  which  our  heavenly 
Father  is  well  pleased.  For  my  part,  I  have  been  a  very 
wicked  man,  and  have  committed  many  great  sins  against 
the  Good  Spirit.  I  used  to  drink  the  white  man's  fire 
water,  which  led  me  to  many  evils.  But  thanks  to  the 
Great  Spirit,  I  am  yet  alive,  and  he  has  opened  my  blind 
eyes  to  see  these  great  crimes,  by  means  of  his  ministers 
and  the  good  Book ;  and  has  given  me  help  to  forsake 
those  sins  and  to  turn  away  from  them.  I  now  feel  peace 
in  my  heart  towards  God  and  all  men.  But  I  feel  just 


WYANDOTT    MISSION.  99 

like  a  little  child  beginning  to  walk.  Sometimes  I  am 
very  weak,  and  almost  give  up;  then  I  pray,  and  my 
great  Father  in  heaven  hears  his  poor  child,  and  gives  me 
a  blessing ;  then  I  feel  strong  and  happy ;  then  I  walk 
again:  so  sometimes  I  stand  up  and  walk,  and  sometimes 
I  fall  down.  I  want  you  all  to  pray  for  me,  that  I  may 
never  any  more  fall,  but  always  live  happy  and  die  hap 
py;  and  then  I  shall  meet  you  all  in  our  great  Father's 
house  above,  and  be  happy  for  ever." 

The  next  who  spoke  was  John  Hicks,  another  chief, 
a  very  grave  and  zealous  man.  His  speech  was  not  all 
interpreted ;  but  brother  Armstrong  told  me  that  he  ex 
horted  the  Indians  to  be  engaged  for  the  blessing ;  and 
urged  his  exhortation  in  the  following  manner :  "  When 
I  was  a  boy,  my  parents  used  to  send  me  on  errands ;  and 
sometimes  I  saw  so  many  new  things,  that  I  would  say  to 
myself,  '  By  and  by  I  will  ask,  when  I  have  seen  more  ;'• 
but  after  awhile  I  would  forget  what  I  was  sent  for,  and 
go  home  without  it.  So  may  you — you  have  come  a 
long  way  to  get  a  blessing,  and  if  you  do  not  ask  for  it, 
you  will  have  to  go  home  without  it.  Then  the  wicked 
Indians  will  laugh  at  you  for  coming  so  far  for  nothing. 
Now  seek — now  ask ;  and  if  you  get  the  blessing  you 
will  be  happy,  and  go  home  right,  and  then  be  strong  to 
resist  evil  and  do  good."  He  then  concluded  by  asking 
the  prayers  of  his  friends. 

Sciiteash  arose,  and  with  a  serene  and  smiling  counte 
nance  began :  "I  have  been  a  great  sinner  and  drunkard, 
which  made  me  commit  many  great  crimes,  and  the  Great 
Spirit  was  very  angry  with  me,  so  that  in  here,  (pointing 
to  his  breast,)  I  always  sick.  No  sleep — no  eat — no 
walk — drink  whisky  heap ;  but  I  pray  the  Great  Spirit 
to  help  me  quit  getting  drunk,  and  forgive  all  my  sins,  and 


100  HISTORY    OF    THE 

he  did  do  something-  for  me.  I  do  not  know  whence  it 
comes,  or  whither  it  goes.  (Here  he  cried  out,  "  waugh  i 
waugh !"  as  if  shocked  by  electricity.)  Now  me  no  more 
sick — no  more  drink  whisky — no  more  get  drunk — me 
sleep — me  eat;  no  more  bad  man—me  cry— me  meet 
you  all  in  our  great  Father's  house  above."  Afterwards, 
we,  in  turn,  told  what  God  had  done  for  us  as  sinners, 
find  our  morning  meeting  closed. 

By  this  time  I  suppose  there  were  three  hundred 
whites  gathered  from  the  different  frontier  settlements. 
This  gave  us  the  opportunity  of  preaching  Christ  to 
them.  For  the  sake  of  convenience,  we  separated  the 
congregation,  and  I  held  meeting  with  the  Indians  in  a 
cabin.  In  my  address  I  tried  to  give  them  a  history  of 
the  creation;  the  fall  of  man;  his  redemption  by  Christ; 
how  Christ  was  manifested  in  the  flesh;  how  he  was  re 
jected,  crucified,  and  rose  from  the  dead,  and  was  seen  by 
many ;  that  in  the  presence  of  more  than  five  hundred 
he  ascended  up  into  heaven  ;  that  he  commanded  his  peo 
ple  to  wait  at  Jerusalem  for  the  Holy  Spirit ;  and  as  we 
are  sitting,  so  were  they,  when  it  came  down  on  them 
like  mighty  wind,  and  three  thousand  were  converted  to 
God  that  day.  At  this  they  made  the  whole  house  ring 
with  exclamations  of  wonder,  (ivaugh!  waugh!)  and 
said,  "Great  camp  meeting."  Brothers  Henkle  and 
Stewart  then  exhorted,  and  our  meeting  closed  for  the 
present.  We  met  again  in  the  evening,  and  Stewart  told 
me  that  the  Indians  were  determined  to  pray  all  night,  in 
order  to  obtain  a  blessing;  and  that  they  wished  me  to  ex 
hort  the  whites,  and  then  give  them  liberty  to  speak  to 
their  people  and  the  whites  too,  if  they  felt  like  doing  so. 
This  being  the  arrangement,  I  proceeded  to  perform  my 
part  of  the  exercises  ;  and  having  finished,  I  sat  down. 


WYANDOTT   MISSION.  101 

Mononcue  then  arose,  and  for  forty  minutes  exhorted 
the  Indians  with  great  zeal  and  pathos ;  which  had  a  very 
manifest  effect.  His  address  was  not  interpreted ;  but  the 
purport  was  to  look  to  God  for  his  blessings,  and  not  to 
stop  or  rest  until  he  had  poured  his  Spirit  on  them.  He 
then  addressed  the  white  people  present,  by  the  interpre 
ter,  as  follows :  "  Fathers  and  brothers,  I  am  happy  this 
night  before  the  Great  Spirit  that  made  all  men,  red, 
white  and  black,  that  he  has  favored  us  with  good  weath 
er  for  our  meeting,  and  brought  us  together,  that  we  may 
help  each  other  to  do  good  and  get  good.  The  Great 
Spirit  has  taught  you  and  us  both  in  one  thing — that  we 
should  love  one  another,  and  fear  him.  He  has  taught  us 
by  his  Spirit;  and  you,  white  men,  by  the  good  Book; 
which  is  all  one.  But  your  Book  teaches  us  mOre  plainly 
than  we  were  taught  before,  what  is  for  our  good.  To 
be  sure,  we  worshiped  the  Great  Spirit  sincerely,  with 
feasts,  rattles,  sacrifices  and  dances,  which  we  now  see 
was  not  all  right.  Now  some  of  our  nation  are  trying  to 
do  better,  but  we  have  many  hindrances,  some  of  which 
I  mean  to  tell.  The  white  men  tell  us  that  they  love  us, 
and  we  believe  some  of  them  do,  and  wish  us  well.  But 
a  great  many  do  not;  for  they  bring  us  whisky,  which 
has  been  the  ruin  of  us  and  our  people.  I  can  compare 
whisky  to  nothing  but  the  devil ;  for  it  brings  with  it  all 
kinds  of  evil.  It  destroys  our  happiness ;  it  makes  Indi 
ans  poor ;  deprives  our  squaws  and  children  of  their  food 
and  clothing ;  makes  us  lie,  steal,  and  kill  one  another. 
All  these,  and  many  other  evils,  it  brings  among  us ;  there 
fore  you  ought  not  to  bring  it  to  us.  You  white  people 
make  it ;  you  know  its  strength :  we  do  not.  But  it  is  a 
great  curse  to  your  own  people.  Why  not  cease  making 
it  ?  This  is  one  argument  used  by  wicked  Indians  against 
9* 


102  HISTORY  OF  THE 

the  good  Book.  If  it  is  so  good,  say  they,  wh)v  do  not 
all  white  men  follow  it,  and  do  good  ?  Another  hindrance 
is,  that  white  men  cheat  Indians  \  take  their  money,  skins, 
and  furs,  for  a  trifle.  Now  your  good  Book  forbids  all 
this.  Why  not  then  do  what  it  tells  you?  Then  Indians 
would  do  right,  too.  You  say  the  Great  Spirit  loves  all, 
white,  red,  and  black  men,  that  do  right.  Why  do  you 
then  look  at  Indians  as  below  you,  and  treat  them  as  if 
they  were  not  brothers  ?  Does  your  good  Book  tell  you 
so  ?  I  am  sure  it  does  not.  Now,  brothers,  let  us  all  do 
right ;  then  our  great  Father  will  be  pleased,  and  make  us 
happy  in  this  world,  and  after  death,  We  shall  all  live  to 
gether  in  his  house  above,  and  always  be  happy." 

Then  JBctween-t he-logs  arose,  and  desiring  to  be  heard, 
spoke  as  follows:  "Will  you  have  patience  to  hear  me, 
and  I  will  give  you  a  history  of  religion  among  the  Indi 
ans,  for  sometime  back,  and  how  we  have  been  deceived. 
Our  fathers  had  a  religion  of  their  own,  by  which  they 
served  God,  and  were  happy,  before  any  white  men  came 
amongst  them.  They  used  to  worship  with  feasts,  sac 
rifices,  dances  and  rattles  ;  in  doing  which  they  thought 
they  were  right.  Our  parents  wished  us  to  be  good,  and 
they  used  to  make  us  do  good,  and  would  sometimes  cor 
rect  us  for  doing  evil.  But  a  great  while  ago,  the  French 
sent  us  the  good  Book  by  a  Roman  priest,  and  we  listen 
ed  to  him.  lie  taught  us  that  we  must  confess  our  sins, 
and  he  would  forgive  them ;  that  we  must  worship  Lady 
Mary,  and  do  penance.  He  baptized  us  with  spittle  and 
salt;  and  many  of  us  did  as  he  told  us.  Now,  we 
thought,  to  be  sure  we  are  right.  He  told  us  to  pray, 
and  to  carry  the  cross  on  our  breasts.  He  told  us  also, 
that  it  was  wrong  to  drink  whisky.  But  we  found  that 
he  would  drink  it  himself,  and  we  followed  his  steps  and 


\VYANDOTT  MISSION.  103 

got  drunk  tOO.  At  last,  our  priest  left  us,  and  this  relig 
ion  all  died  away,  Then  we  thought  we  would  return  to 
our  fathers1  religion  again.  So,  many  of  us  left  off  getting 
drunk,  and  we  began  again  to  do  pretty  well.  Then  the 
Seneca  Prophet  arose,  and  pretended  that  he  had  talked 
to  the  Great  Spirit,  and  that  he  had  told  him  what  Indians 
ought  to  do.  So  we  heard  and  followed  him.  It  is  true, 
he  told  us  many  good  things,  and  that  we  ought  not  to 
drink  whisky ;  but  soon  we  found  that  he  was  like  the 
Roman  priest — lie  would  tell  us  we  must  not  do  things, 
and  yet  do  them  himself.  So  here  we  were  deceived 
again.  Then,  after  these  cheats,  we  thought  our  fathers' 
religion  was  still  the  best,  and  we  would  take  it  up  again 
and  follow  it.  After  sometime,  the  great  Shawnee 
Prophet  arose.  Well,  we  heard  him,  and  some  of  us 
followed  him  for  awhile,  But  we  had  now  become 
very  jealous,  having  beeri  deceived  so  often,  and  we 
watched  him  very  closely,  and  soon  found  him  like  all 
the  rest.  Then  we  left  him  also;  and  now  we  were 
niade  strong  in  the  religion  of  our  fathers,  and  concluded 
to  turn  away  from  it  no  more.  We  made  another  trial 
to  establish  it  firmly,  and  had  made  some  progress,  when 
the  war  broke  out  between  our  father,  the  President,  and 
King  George.  Our  nation  was  for  war  with  the  King, 
and  every  man  wanted  to  be  a  big  man.  Then  we  drank 
whisky  and  fought ;  and  by  the  time  the  war  was  over, 
we  were  all  scattered,  and  many  killed  and  dead.  But 
the  chiefs  thought  they  would  gather  the  nation  together 
once  more.  We  had  a  good  many  collected,  and  were 
again  establishing  our  Indian  religion.  Just  at  this  time, 
a  black  man,  Stewart,  our  brother  here,  (pointing  to 
him,)  came  to  us,  and  told  us  he  was  sent  by  the  Great 
Spirit  to  tell  us  the  true  and  good  way.  But  we  thought 


104  HISTORY   OF   THE 

that  he  was  like  all  the  rest,  that  he  wanted  to  cheat  us, 
and  get  our  money  and  land  from  us.  He  told  us  of  all 
our  sins ;  showed  us  that  drinking  whisky  was  ruining1 
us ;  that  the  Great  Spirit  was  angry  with  us ;  and  that 
we  must  leave  off  these  things.  But  we  treated  him 
ill,  and  gave  him  bin  little  to  eat,  and  trampled  on 
him,  and  were  jealous  of  him  for  a  whole  year.  We 
are  sure  if  the  Great  Spirit  had  not  sent  him,  he  could 
not  have  borne  with  our  treatment.  About  this  time,  our 
father,  the  President,  applied  to  us  to  buy  our  lands,  and 
we  had  to  go  to  the  great  city  to  see  him.  When  we 
came  home,  our  old  preacher  was  still  with  us,  telling  us 
the  same  things  ;  and  we  could  find  no  fault  or  alteration 
in  him.  About  this  time,  he  talked  about  leaving  us,  to 
see  his  friends ;  and  our  squaws  told  us  that  we  were 
fools  to  let  him  go,  for  the  Great  God  had  sent  him,  and 
we  ought  to  adopt  him.  But  still  we  wanted  to  hear 
longer.  They  then  told  us  what  God  had  done  for  them 
by  this  man.  So  we  attended  his  meeting  in  the  council 
house,  and  the  Great  Spirit  came  upon  us  so  that  some 
cried  aloud,  some  clapped  their  hands,  some  ran  away, 
and  some  were  angry.  We  held  our  meeting  all  night, 
sometimes  singing  and  sometimes  praying.  By  this  time 
we  were  convinced  that  God  had  sent  him  unto  us ;  and 
then  we  adopted  him,  and  gave  him  mother  and  children. 
About  this  time  a  few  of  us  went  to  a  great  camp  meet 
ing  near  Lebanon,  Warren  county,  Ohio,  and  were  much 
blessed,  and  very  happy.  As  soon  as  this  work  was 
amongst  us  at  Sandusky,  almost  every  week  some  preach 
ers  would  come  and  tell  us  they  loved  us,  and  would  take 
us  and  our  preacher  under  their  care,  and  give  us  schools, 
and  do  all  for  us  that  we  wished.  But  we  thought  if  they 
loved  Indians  so,  why  not  go  to  the  Senecas  and  Mo- 


WYANDOTT    MISSION".  105 

hawks  ?  They  have  no  preacher;  we  have  ours.  Some 
told  us  that  we  must  be  baptized  all  over  in  the  water,  to 
wash  away  our  sins.  And  now  they  said  they  cared 
much  for  us ;  but  before  Stewart  came,  they  cared  noth 
ing  for  us.  Now  some  of  us  are  trying  to  do  good,  and 
are  happy.  We  find  no  alteration  in  Stewart.  But  when 
others  come,  and  our  young  men  will  not  sit  still,  they 
scold ;  and  we  believe  Stewart  is  the  best  man.  Some 
of  the  white  people  that  live  among  us,  and  can  talk  our 
language,  say,  '  The  Methodists  have  bewitched  you  ;* 
and  that,  *  it  is  all  nothing  but  the  works  of  the  devil ; 
and  the  whites  want  to  get  you  tamed,  and  then  kill  you, 
as  they  did  the  Moravian  Indians  on  the  Tuscarawas- 
river.'  I  told  them  that  if  we  were  to  be  killed,  it  was 
time  for  us  all  to  be  praying.  Some  white  people  put 
bad  things  in  the  minds  of  our  young  Indians,  and  make 
our  way  rough."  Between-the-logs  concluded  his  ad 
dress  by  telling  of  the  goodness  of  the  Lord,  and  re 
questing  an  interest  in  the  prayers  of  his  people. 

All  commenced  singing  and  praying — some  in  Indian 
and  some  in  English ;  and  the  whole  night  was  s;pent  in 
these  exercises.  Just  before  day,  the  Lord  answered  as 
by  fire  1  0  !  what  a  joyful  time  this  was  !  All  seemed 
dissolved  in  love.  In  the  morning,  we  took  the  parting 
hand,  in  hope  of  meeting  in  a  better  world. 

God  has  wrought  a  great  work  among  this  people.  I 
think  it  was  stated  that  about  sixty  of  them  had  embraced 
Christianity.  But  there  had  been  no  regular  society 
formed  amongst  them.  I  have  been  more  lengthy  in 
giving  the  reader  an  account  of  this  meeting,  because  it 
was  the  first  of  the  kind  ever  held  amongst  them. 

At  the  close  of  the  first  year  of  brother  Henkle's  labor 


106  HISTORY    OF    THE 

among  the  Wyandotts,  they  addressed  the  Ohio  Confer 
ence  to  be  held  at  Chillicothe,  August,  1820. 

At  the  close  of  public  worship  on  Sunday,  16th  of 
July,  1820,  I  addressed  the  Wyandotts  by  the  interpre 
ter,  as  follows : 

"MY  FRIENDS,  AND  YOU,  CHIEFS,  IN  PARTICULAR: — 
I  have  one  word  to  say.  I  expect  to  meet  our  good  old 
chiefs  and  fathers  in  the  church  at  Chillicothe,  before  I 
come  to  see  you  again,  and  they  will  ask  me  how  you 
come  on  in  serving  the  Lord,  and  if  you  want  them  to 
keep  sending  you  preachers  any  longer,  to  tell  you  the 
good  word,  or  if  you  have  any  choice  in  preachers  to 
come  to  teach  you  ?" 

In  reply  to  these  inquiries,  the  following  answer  was 
given : 

"  Our  chiefs  are  not  all  here,  and  we  must  have  all  our 
chiefs  and  queens  together,  and  they  must  all  speak  their 
minds,  and  then  we  will  let  the  old  father  know." 

They  appointed  to  meet  me  at  Negrotown  on  Wednes 
day,  on  my  return  from  Senecatown;  and  having  re 
turned,  found  them  assembled  and  prepared  to  answer. 
On  entering  in  among  them,  a  seat  was  set  in  the  midst 
of  the  room,  and  I  requested  to  take  the  seat,  which  I 
declined;  but  took  my  seat  in  their  circle  against  the 
wall,  and  directed  the  interpreter  to  take  the  middle  seat, 
which  was  done.  After  a  short  silence  I  spoke :  "  Dear 
friends  and  brothers,  I  am  thankful  to  find  you  all  here, 
and  am  now  prepared  to  hear  your  answer." 


WYAXDOTT    MISSION.  107 

Mononcue,  cliairman  and  speaker  for  them  all,  an 
swered  : 

"  We  let  our  old  lather  know  that  we  have  put  the 
question  round  which  was  proposed  on  Sunday  evening 
in  the  council  house,  and  our  queens  give  their  answer 
first,  saying : 

"  We  thank  the  old  father  for  coming  to  see  us  so  often, 
and  speaking  the  good  word  to  us,  and  we  want  him  to 
keep  coining  and  never  forsake  us  ;  and  we  let  him  know 
that  we  love  this  religion  too  well  to  give  it  up  while  we 
live  ;  for  we  think  it  will  go  bad  with  our  people  if  they 
quit  this  religion  ;  and  we  want  our  good  brother  Stewart 
to  stay  always  amongst  us,  and  our  brother  Jonathan 
too,  and  to  help  us  along  as  they  have  done.  Next  we 
let  the  old  father  know  what  our  head  chiefs  and  the  oth 
ers  have  to  say.  They  are  willing  that  the  gospel  word 
should  be  continued  among  them,  and  they  will  try  to  do 
good  themselves  and  help  others  to  do  so  too ;  but  as  for 
the  other  things  that  are  mentioned,  they  say,  we  give  it 
all  over  to  our  speakers ;  just  what  they  say  we  agree  to ; 
they  know  better  about  these  things  than  we  do,  and  they 
may  let  the  old  father  know  their  mind." 

The  speakers  reply  for  themselves  : 

"  We  thank  the  fathers  in  conference  for  sending  us 
preachers  to  help  our  brother  Stewart,  and  we  desire  the 
old  father  to  keep  coining  at  least  another  year  when  his 
year  is  out ;  and  we  want  our  brother  Armstrong  to  come 
as  often  as  he  can,  and  our  brothers  Stewart  and  Jonathan 
to  stay  among  us  and  help  us,  as  they  have  done  ;  and 
we  hope  our  good  fathers  will  not  give  us  up  because  so 


108  HISTORY    OF    THE 

many  of  our  people  are  wicked  and  do  wrong,  for  we 
believe  some  white  men  are  wicked  yet,  that  had  the 
good  word  preached  to  them  longer  than  our  people ;  and 
our  great  heavenly  Father  has  had  long  patience  with  us 
all ;  and  we  let  the  old  father  know  that  we,  the  speakers, 
will  not  give  over  speaking  and  telling  our  people  to  live 
in  the  right  way ;  and  if  any  of  us  do  wrong,  we  will 
still  try  to  help  him  right,  and  let  none  go  wrong ;  and 
we  will  try  to  make  our  head  chiefs  and  all  our  people 
hetter,  and  we  are  one  in  voice  with  our  queens,  and  we 
all  join  in  giving  thanks  to  our  good  fathers  that  care  for 
our  souls,  and  are  willing  to  help  our  people  ;  and  we 
want  them  all  to  pray  for  us,  and  we  will  pray  for  them, 
and  we  hope  our  great  heavenly  Father  will  bless  us  all, 
and  this  is  the  last. 

BETWEEN-THE-LOGS, 

JOHN  HICKS, 

MONONCUE,  Chief  Speaker, 

PEACOCK, 

SQ.UINDEGHTY. 
"July  27,  1820." 

The  council  consisted  of  twelve  chiefs  and  five  queens, 
or  female  counselors.  Seven  of  the  counselors  of  the 
nation  were  religious,  and  five  of  them  were  speakers. 

This  ends  the  year  1819 — 20,  and  brother  Henkle  was 
re-appointed  at  the  conference  held  in  Chillicothe,  Au 
gust,  1820. 

We  held  regular  quarterly  meetings  with  them.  Stew 
art  continued  his  labors  amongst  them,  as  well  as  brother 
Henkle,  who  visited  them  from  his  residence  on  Buck 
creek,  in  Clark  county,  once  a  month,  and  staid,  perhaps, 
two  Sabbaths  every  time.  From  this  arrangement,  there 


WYANDOTT   MISSION.  109 

was  but  little  done  to  improve  the  nation.  Some  held  on 
their  way,  others  were  added,  and  some  returned  to  their 
former  habits. 

This  was  the  first  Indian  mission  under  the  care  of 
the  Methodist  Episcopal  Church,  and  the  beginning  of 
a  saving  work  of  God  on  the  hearts  of  the  aboriginals 
of  our  country,  in  the  Mississippi  valley.  The  doctrine 
always  taught,  and  the  principle  acted  upon,  were,  that 
they  must  be  first  civilized,  before  they  could  be  chris 
tianized.  Hence,  the  government,  and  individual  socie 
ties,  labored  to  civilize  them,  by  teaching  them  the  art  of 
farming.  But  the  labor  was  in  vain.  A  man  must  be 
christianized,  or  he  never  can  be  civilized.  He  will  al 
ways  be  a  savage  until  the  grace  of  God  makes  his  heart 
better,  and  then  he  will  soon  become  civil  and  a  good 
citizen.  We  labored  to  get  these  Indians  to  submit  to 
have  a  school  amongst  them,  on  the  manual  labor  princi 
ple,  but  could  not  succeed  until  July,  1821.  On  my 
way  to  Detroit,  to  a  quarterly  meeting,  I  pressed  this 
subject  upon  them  with  great  earnestness,  by  showing 
the  benefits  that  must  result  to  their  children.  Their 
hunting  was  now  gone ;  they  were  pent  up  on  a  small 
tract  of  land,  and  must  work,  steal,  or  starve;  the 
Church,  the  government,  and  all,  were  waiting  to  afford 
them  help,  and  they,  in  their  last  treaty,  had  made  a  re 
serve  of  one  section  of  land  for  this  purpose ;  and  to  de 
lay,  was  to  injure  themselves  and  their  children.  They 
promised  that  they  would  give  me  an  answer  when  I 
should  come  back.  They  took  the  matter  into  careful 
consideration.  They  examined  the  whole  ground  with 
the  utmost  exactness,  and  matured  it  by  frequent  reviews. 
Accordingly,  on  my  return,  they  presented  me  with  an 
address,  to  carry  to  the  conference  to  be  held  at  Lebanon, 

10 


110  HISTORY    OF    THE 

in  August,  1821.  The  paper  was  read  before  the  con 
ference  ;  was  received  with  great  cordiality,  and  promptly 
met  with  a  hearty  response,  according  to  their  wishes. 
The  following  is  a  copy : 

"THE  CHIEFS  OF  THE  WYANDOTT  NATION,  IN  COUNCIL 
ASSEMBLED  AT  UPPER  SANDUSKY,  TO  THE  HEAD  MIN 
ISTERS  AND  FATHERS  OF  THE  METHODIST  EPISCOPAL 
CHURCH,  TO  MEET  AT  LEBANON,  OHIO: 

"We,  your  Wyandott  brethren,  acknowledge  former 
favors  thankfully,  and  wish  peace  and  health  to  attend 
you  all.  We  farther  inform  you  that  lately  our  council 
have  resolved  to  admit  a  missionary  school,  to  be  estab 
lished  amongst  us,  at  Upper  Sandusky ;  and  have  select 
ed  a  section  of  land  for  that  purpose,  at  a  place  called 
Camp  Meigs,  where  there  is  spring  water  and  other  con 
veniences  ;  and  all  other  necessary  privileges  that  may  be 
required  for  the  furtherance  of  said  school,  shall  be  freely 
contributed,  as  far  as  our  soil  affords:  Provided,  the 
same  does  not  intrude  on  any  former  improvements  made 
by  our  own  people,  which  are  not  to  be  intruded  upon. 
Moreover,  we  will  endeavor  to  supply  the  school  with 
scholars  of  our  own  nation  sufficient  to  keep  it  in  action  ; 
and  we  will  admit  children  of  our  white  friends  who  live 
amongst  us.  As  to  the  number  of  scholars  our  people 
will  furnish  the  school  to  commence  with,  we  cannot  state. 
We  are  not  sure  of  the  number.  We  refer  you  to  father 
Henkle,  who  can  inform  you  more  fully  of  the  prospect, 
and  the  probable  number  which  can  be  collected.  But 
many  more  will,  we  hope,  come  in,  especially  if  the 
children  are  boarded  and  clothed  as  our  brethren  have 
proposed ;  and  if  our  teacher  be  a  good  and  wise  man, 
we  may  expect  more  children  We  would  further  let 


WYANDOTT    MISSION.  Ill 

the  conference  know,  that  we  wish  our  teacher  to  be  a 
preacher,  that  can  teach  and  baptize  our  children,  and 
marry  our  people ;  a  man  that  loves  our  nation ;  that  loves 
us  and  our  children ;  one  that  can  bear  with  our  igno 
rance  and  weakness.  And  if  conference  sends  a  preacher, 
as  we  have  requested,  to  be  our  school-master,  we  think 
there  will  be  no  need  of  a  traveling  missionary  to  be  con 
tinued  amongst  us,  as  we  expect  our  house  will  be  taken 
into  Delaware  circuit  at  conference,  which  is  our  request. 
And  in  hopes  that  our  good  and  worthy  fathers,  and  all 
that  wish  peace  and  prosperity  to  our  nation,  are  well 
and  doing  well,  and  will  always  pray  for  us,  and  help  us, 
by  sending  us  good  men  and  good  counsel,  we  subscribe 
ourselves  your  humble  fellow  servants  in  our  great  and 
good  Lord  God  Almighty,  Father,  Son,  and  Holy  Spirit. 
Amen. 

(Signed,)         DE-UN-QJJOT,  Chief. 

BETWEEN-THE-LOGS,  Chief. 

JOHN  HICKS,  Chief. 

MONONCUE,  Chief. 

AN-DAU-YOU-AH,  Chief. 

DE-AN-DOUGH-SO,  Chief. 

TA-H U-WAUGH-TA-RO-DE  ,  Chief. 
"Done  in  the  presence  and  by 
the  interpretation  of 
WILLIAM  WALKER,  U.  S.  Interpreter. 
MOSES  HENKLE,  SEN.,  Missionary ." 

I  could  not  meet  this  council  on  my  way  back  from 
Detroit,  as  there  was  a  great  risean  the  streams  from  the 
incessant  rain  that  had  fallen.  When  I  came  to  Muska- 
lunge  creeky  on  my  way  to  Detroit,  it  was  over  its  banks, 
a#d  all  the  bottoms  were  covered  with  water.  1  came 


112  HISTORY    OF    THE 

back  to  Lower  Sandusky,  and  hired  a  Frenchman  to  pilot 
me  through  to  Fort  Meigs.  With  him  I  made  the  second 
attempt,  but  could  not  succeed.  I  then  returned  as  far  as 
Fort  Ball,  where  I  left  my  horse,  and  hired  two  young 
Indians  to  take  me  to  Portland,  in  a  bark  canoe.  We 
started  about  noon,  and  the  Sandusky  river  being  very 
full,  our  bark  canoe  went  over  the  rapids  almost  with  the 
swiftness  of  a  bird.  But  when  we  got  down  to  eddy 
water,  which  we  reached  a  short  distance  below  Lower 
Sandusky,  we  met  schools  of  fish,  called  sheep-head ;  and 
they  much  annoyed  us,  by  sticking  fast  to  the  bottom  of 
our  canoe.  Once  in  awhile  one  of  the  Indians,  who 
steered  for  us,  would  take  his  butcher-knife  out  of  his 
belt,  and  slip  down  his  arm  into  the  water  and  stab  one  of 
them,  and  it  would  almost  jump  on  board.  But  they  not 
being  good  to  eat,  we  cared  not  to  take  any  of  them. 
We  had  no  provisions  with  us,  and  depended  on  killing 
deer.  My  comrades  fired  several  times,  but  were  not  so 
fortunate  as  to  kill  any.  Night  came  on,  and  we  had  no 
place  to  stop  at  until  we  got  down  into  the  great  marshes, 
at  the  mouth  of  the  river.  There  was  an  old  French 
man,  Poskill  by  name,  that  lived  in  this  marsh,  and 
caught  muskrats.  We  arrived  at  his  poor  wigwam  in 
the  night,  and  found  nothing  to  eat  but  muskrats,  and  no 
shelter  scarcely.  But  0 !  the  fleas  and  musketoes  ! 
This  was  one  of  the  most  disagreeable  nights  of  my 
life.  As  soon  as  possible  in  the  morning,  we  set  sail,  and 
soon  got  into  the  bay,  which  is  twelve  miles  long,  and 
from  four  to  six  broad.  My  Indians  wanted  to  take  the 
middle  shoot ;  but  the  wind  was  blowing  fresh  from  the 
east,  and  I  knew  if  it  got  much  higher,  it  would  capsize 
our  light  vessel.  So  I  prevailed  on  them  to  coast  it 
round  the  shore ;  and  often  we  had  to  run  to  the  land» 


WYANDOTT   MISSION.  113 

and  pull  our  seam  boat  (as  the  Indians  call  it)  out  of  the 
water,  and  empty  it.  The  wind  increased  as  the  day  ad 
vanced,  until,  in  doubling  Nigro  Point,  opposite  Goat 
Island,  our  canoe  sank,  about  two  hundred  yards  from 
the  shore.  We  had  now  to  swim,  and  take  our  canoe 
with  us.  When  we  reached  the  shore,  it  took  us  some 
time  to  empty  and  fix  up  again.  We  carried  our  boat 
across  the  Point,  and  soon  set  off  again. 

In  the  evening  we  reached  our  place  of  destination, 
hungry  and  much  fatigued,  having  had  nothing  but  two 
small  cakes  among  three  of  us,  for  one  day  and  a  half. 
Next  evening  I  got  on  board  of  the  steamboat  Walk-in- 
the-water,  and  on  Saturday  morning  arrived  at  Detroit. 
Here  I  heard  that  brother  Kent  was  sick  at  Fort  Meigs, 
and  I  had  to  hold  the  quarterly  meeting  alone,  until  it 
closed  on  Monday  morning. 

There  was  a  string  of  appointments  made  for  me,  up 
tlie  river  Rouge.  I  obtained  a  poney,  and  on  Tuesday 
rode  twenty-five  miles,  preached  twice,  and  swam  the 
river  three  times.  I  passed  over  to  Ecorse  river  and 
Brownstown ;  got  back  to  Detroit  on  Saturday ;  preached 
there  on  Sabbath ;  set  sail  on  Monday  for  Portland ;  and 
on  Tuesday  hired  an  Indian's  horse  to  ride  to  Lower 
Sandusky.  The  Indian,  who  accompanied  me,  was  a 
little  intoxicated.  He  ran  before  me,  and  would  say  to 
me,  "  Good  horse/'  "  Yes,"  I  would  answer.  "  How 
much  you  give ?"  I  told  him  I  did  not  want  to  buy;  I 
had  no  money.  He  said,  "  You  lie — you  cheat  Indian— 
you  Kentucky."  We  had  not  traveled  more  than  half 
the  distance  until  we  came  across  a  camp  of  Indians  that 
were  drinking.  Here  my  guide  stopped  to  get  a  little 
more  stimulus ;  but  I  rode  on.  I  soon  heard  him  yelling 
behind  me ;  but  I  urged  on  his  horse,  and  kept  before 
10* 


114  HISTORY    OF   THE 

him  until  I  arrived  at  Lower  Sandusky.  When  he  came 
up,  he  said  to  me,  "  You  rascal— you  steal  Indian's 
}lorse — you  rascal — you  Kentucky  rascal."  Here  he 
abused  me  until  I  gave  him  half  a  dollar,  which  cooled 
him  off.  That  evening  I  reached  Fort  Ball,  and  found 
my  fine  horse  so  eaten  with  flies  and  musketoes,  that  I 
could  hardly  get  him  home. 


WYAXDOTT    MISSION.  115 


CHAPTER  IV. 

The  author  in  August,  1821,  appointed  missionary — Want  ef 
missionary  funds  and  resources — Preparations  for  his  journey — 
Arrives  at  the  mission — Cordially  received — Lives  in  a  cold,  open 
cabin — Builds  a  new  one — Works  very  hard,  and  prepares  materials 
for  building  the  mission  house — Sufferings  during  the  winter — Stew 
art  teaches  Indian  school  at  Big  Spring — Happy  death  of  Monon- 
cue's  aunt — His  speech  at  her  funeral — Unformed  state  of  the 
Church — Organization  of  a  class  at  Big  Spring,  and  one  at  the 
mission — Opposition  to  this  course  by  the  hike-warm  and  irrelig 
ious — Unprincipled  conduct  of  the  traders — Heads  of  a  sermon  at 
the  mission — Betwcen-the-logs  exhorts — Indian  woman's  dream — 
Indians  repair  to  their  hunting  ground,  to  hunt  and  make  sugar — 
Author  visits  their  camps  to  hold  a  two  day's  meeting — Eats  boiled 
raccoon  and  molasses — The  hunting  camp — The  houses,  beds,  and 
fixtures — Mode  of  hunting  raccoons — Bears — Their  habitudes — 
Mode  of  hunting  them  in  winter — Young  bears — Bear  robbed  of 
her  cubs — B.ear's  flesh  and  oil — Bear's  oil,  venison,  sugar,  and 
parched  corn — Account  of  the  meeting — Return  to  the  mission 
house — Meeting  among  the  whites  on  Tyamochte  creek — Monon- 
cue's  address  to  them  on  drinking — Difficulties  of  regulating  classes 
and  explaining  Discipline. 

THE  Indians,  in  their  council,  having  officially  ad 
dressed  the  conference,  and  made  application  for  a  resi 
dent  missionary  and  school,  designated  definitely  the 
place  and  section  of  land  chosen  by  them  for  that  pur 
pose,  according  to  the  stipulations  of  the  treaty  of  Fort 
Meigs,  in  1817.  The  conference  accepted  the  proposal-,, 
an  answer  was  sent  to  the  chiefs  and  nation,  and  I  was 
appointed  to  this  work. 

There  was  no  plan  of  operation  furnished  me,  no  pro 
vision  made  for  the  mission  family,  no  house  to  shelter 
them,  nor  supplies  for  the  winter;  and  there  was  only  a 
small  sum  of  money,  amounting  to  two  hundred  dollars?, 
appropriated  for  the  benefit  of  the  mission.  However,  I 
set  about  the  work  of  preparation  to  move.  I  had  a  suit* 


116  HISTORY    OF    THE 

able  wagon  made,  bought  a  yoke  of  oxen,    and  other 
things  necessary — took  my  own  furniture  and  household 
goods,  and  by  the  8th  of  October,  was  on  my  way.     I 
had  hired  two  young  men,  and  one  young  woman,  and 
sister  Harriet  Stubbs  volunteered  to  accompany  us   as  a 
teacher.     These,  with  my  wife  and  self,  made  the  whole 
mission  family.     We  were  eight  days  making  our  way 
out.     Sixty  miles  of  the   road  was  almost   as  bad   as 
it  could  be.     From   Markley's,  on  the  Scioto,  to    Up 
per   Sandusky,    there   were   but   two    or   three   cabins. 
But  by  the  blessing  of  kind  Providence,  we  arrived  safe, 
and  were  received  by  all  with  the  warmest  affection. 
There  was  no  house  for  us  to  shelter  in,  on  the  section  of 
land  we  were  to  occupy ;  but  by  the  kindness  of  brother 
Lewis,  the  blacksmith,  we  were  permitted  to  occupy  a 
new  cabin  he  had  built  for  his  family.     It  was  without 
door,  window,  or  chinking.     Here  we  unloaded,  and  set 
up  our  Ebenezer.     The  Sabbath  following  we  held  meet 
ing  in  the  council  house,   and  had  a  large  congregation. 
Brother  Stewart  was  present,  and  aided  in  the  exercises. 
We  had  a  good  meeting,  and  the  prospect  of  better  times. 
We  now  selected  the  place  for  building  our  mission 
house.     It  was  on  the  spot  called  "  Camp  Meigs,"  where 
Oov.  Meigs  had  encamped  with  the  Ohio  militia,  in  time 
of  the  last  war,  on  the  west  bank  of  the  Sandusky  river, 
about  a  mile  below  the  post  of   "Upper  Sandusky."' 
On  this  very  spot,  were  buried  many  of  my  old  ac 
quaintances,  and  some  of  my  youthful  companions,  who 
had  died  at  this  place.     Here  I  had  the  following  medi 
tations:     "My  dear  companions  are  gone.     They  died 
in  the  service  of  their  country,  in  warring  against  their 
fellow  men.     But  I  have  come  to  make  war  on  a  differ 
ent  enemy,  and  under  another  Captain,  and  with  different 


WYANDOTT    MISSION.  117 

weapons.     I,  too,  may  fall  in  this  conflict;  but  if  faith 
ful,  it  will  be  to  rise  again  to  certain  victory." 

We  commenced  getting  logs  to  put  us  up  a  shelter  for 
the  winter.  The  first  week,  one  of  my  hands  left  me. 
A  day  or  two  after,  while  we  were  in  the  woods  cutting 
down  timber,  a  dead  limb  fell  from  the  tree  we  were 
chopping,  on  the  head  of  the  other  young  man,  so  that 
he  lay  breathless.  I  placed  him  on  the  wagon,  drove 
home  half  a  mile  or  more,  and  then  bled  him,  before  he 
recovered  his  senses.  I  now  began  to  think  it  would  be 
hard  times.  Winter  was  coming  on,  and  my  family  ex 
posed  in  an  Indian  country,  without  a  house  to  shelter  in. 
For  years  I  had  done  but  little  manual  labor.  But  the 
Lord  blessed  me  with  great  peace  in  my  soul.  My  wor 
thy  friend,  George  Riley,  recovered  from  his  hurt,  and 
we  worked  almost  day  and  night,  until  the  skin  came  oil* 
the  inside  of  my  hands.  I  took  oak  bark,  boiled  it,  and 
washed  my  hands  in  the  decoction,  and  they  soon  got 
well,  and  became  hard.  We  built  a  cabin  house,  twenty 
by  twenty-three  feet,  and  without  door,  window,  or  loft. 
On  the  very  day  that  snow  began  to  fall,  we  moved  into 
it.  The  winter  soon  became  extremely  cold.  We  re 
paired  one  of  the  old  block  houses — made  a  stable  there 
of  for  our  cattle;  and  cut,  hauled,  and  hewed  logs  to  put 
up  a  double  house,  forty-eight  feet  long  by  twenty  wide, 
a  story  and  a  half  high.  We  hauled  timber  to  the  saw 
mill,  and  sawed  it  ourselves  into  joists  and  plank,  for  the 
floors  and  other  purposes.  I  think  I  can  say  that  neither 
brother  Riley  nor  myself,  sat  down  to  eat  one  meal  of 
victuals  that  winter,  but  by  candle-light,  except  on  Sab 
bath  days.  We  always  went  to  bed  at  nine,  and  rose  at 
four  o'clock  in  the  morning;  and  by  day -light,  we  were 
ready  to  go  to  work.  In  addition  to  this,  I  preached; 


1  18  HISTORY    OF    THE 

every  Sabbath  and  met  class,  attended  prayer  meeting 
once  every  week,  and  labored  to  rear  up  the  Church. 
Brother  Stewart  assisted,  when  he  was  able  to  labor ;  but 
his  pulmonary  affliction  confined  him  the  most  of  his 
time  to  the  house,  and  I  employed  him  to  teach  a  small 
school  of  ten  or  twelve  Indian  children,  at  the  Big 
Spring ;  for  these  people  were  so  anxious  to  have  their 
children  taught,  that  they  could  not  wait  until  prepara 
tions  were  made  at  the  mission  house,  and  they  wanted 
to  have  a  separate  school  by  themselves.  To  this  I 
would  not  agree ;  but  to  accommodate  their  wishes  until 
we  were  ready  at  the  mission  house  to  receive  their  chil 
dren,  I  consented  that  they  might  be  taught  at  home. 

On  the  first  of  January  I  was  called  to  bury  one  of  our 
little  flock,  an  aged  woman,  the  mother  of  Jaco,  and  aunt 
to  Mo  no  mm  e.  She  lived  at  the  Big  Spring  reservation, 
fifteen  miles  from  the  mission  house.  On  the  Sabbath 
before  her  death,  I  conversed  with  her  about  her  future 
hopes.  She  rejoiced,  and  praised  God  that  he  had  ever 
sent  his  ministers  to  preach  Jesus  to  her  and  her  people. 
•*'  I  have  been  trying,"  said  she,  "  to  serve  God  for  years  ; 
but  it  was  all  in  the  dark,  until  the  ministers  brought  the 
light  to  my  mind,  and  then  I  prayed,  and  found  my  God 
precious  to  my  poor  soul.  Now  I  am  going  soon  to  see 
ihim  in  his  house  above,  and  I  want  all  my  children  and 
grand-children  and  friends,  to  meet  me  in  that  good 
world."  She  died  a  few  days  after  in  great  peace.  I 
was  sent  for,  to  go  and  bury  her.  Brother  Riley  and 
myself  rode  there  in  the  night,  and  early  in  the  morning 
commenced  making  the  coffin.  It  was  late  before  we 
could  finish  it,  and  consequently  late  before  the  funeral 
was  over.  But  I  think  I  shall  never  forget  the  scene.  It- 
was  between  sun-down  and  dark  whea  we  left  with  the 


WYANDOTT    MISSION.  119 

corpse.  The  lowering  clouds  hung  heavily  over  us,  and 
the  virgin  snow  was  falling.  We  entered  a  deep  and 
lonely  wood,  four  men  carrying  the  bier,  and  the  rest  all 
following  in  Indian  file.  When  we  came  to  the  burying 
ground,  the  Indians  stood  wrapped  up  in  their  blankets, 
leaning  against  the  forest  trees,  in  breathless  silence;  and 
all  bore  the  aspect  of  death.  Not  one  word  was  said 
while  the  grave  was  filling  up ;  but  from  the  daughter, 
and  some  of  the  grand-children,  now  and  then  a  broken 
sigh  escaped.  At  last  Mononcue  broke  out  in  the  follow 
ing  strains :  "  Farewell,  my  old  and  precious  aunt !  You 
have  suffered  much  in  this  world  of  sin  and  sorrow.  You 
set  us  all  a  good  example,  and  we  have  often  heard  you 
speak  of  Jesus  in  the  sweetest  strains,  while  the  falling 
tears  have  witnessed  the  sincerity  of  your  heart.  Fare 
well,  my  aunt !  We  shall  no  more  hear  your  tender 
voice,  that  used  to  lull  all  our  sorrows,  and  drive  our  fears 
from  us.  Farewell,  my  aunt !  That  hand  that  fed  us 
will  feed  us  no  more.  Farewell  to  your  sorrows :  all  is 
over.  There  your  body  must  lie  until  the  voice  of  the 
Son  of  God  shall  call  you  up.  We  weep  not  with  sor 
row,  but  with  joy,  that  your  soul  is  in  heaven."  Then 
he  said,  "Who  of  you  all  will  meet  her  in  heaven?" 
This  was  a  feeling  and  happy  time,  and  we  parted,  I 
think,  fully  determined  to  die  the  death  of  the  righteous. 
We  rode  home  that  night,  fifteen  miles,  and  felt  greatly 
comforted  in  talking  of  the  goodness  of  God  and  the 
power  of  his  grace.  "  Blessed  are  the  dead  that  die  in 
the  Lord  from  henceforth." 

In  this  mission  there  had  not,  as  yet,  been  any  regular 
formation  of  a  Church.  All  was  in  a  kind  of  national 
society ;  so  that  when  any  one  did  wrong,  he  left  without 
any  trial  or  censure;  and  any  one  came  in  and  enjoyed 


120  HISTORY    OF    THE 

the  ordinances  of  the  Church  without  any  formal  admis 
sion  ;  and  so  they  came  and  went  at  pleasure.  I  plainly 
saw  this  would  not  do.  I  therefore  resolved  to  form  them 
into  classes,  and  bring  them  under  proper  discipline. 
When  I  proposed  this,  at  first  it  gave  great  offense  to 
many,  and  there  was  much  remonstrance  against  it.  The 
putting  their  names  on  paper,  and  calling  them  to  an  ac 
count  for  their  conduct,  seemed  too  much  like  making 
slaves  of  them.  But  I  labored  hard  with  the  chiefs  and 
principal  men,  to  show  them  the  propriety  of  the  meas 
ure,  from  the  necessity  of  self-government,  family  gov 
ernment,  and  national  government ;  and  with  them  I  suc 
ceeded  in  a  good  degree.  I  read  our  General  Rules,  and 
had  them  explained,  and  showed  that  the  Bible  and  relig 
ion  required  that  we  must  observe  them ;  and  knowing  the 
great  danger  they  were  in,  of  being  drawn  away  into  sin  by 
drink,  I  made  one  positive  condition  on  their  joining  the 
Church ;  which  was,  that  they  must  totally  abstain  from 
the  use  of  ardent  spirits ;  that  I  would  not  suffer  any  per 
son  to  be  in  society  that  tasted  it  on  any  occasion.  This 
condition  I  found  many  objected  to,  and  plead  that  if  a 
man  did  not  get  drunk,  it  was  no  crime.  I  told  them  this 
was  their  greatest  enemy,  and  had  almost  ruined  their 
nation  already,  and  I  thought  strange  that  any  one  should 
still  plead  for  a  little  of  this  poison. 

After  laboring  three  months  or  more,  to  prepare  the 
way,  I  proposed  first  at  the  Big  Spring,  to  strike  the  line 
between  those  that  were  sincerely  the  lovers  of  God  and 
the  good  Book,  and  those  that  were  only  the  outer-court 
worshipers;  and  requested  all  that  were  determined  to 
serve  God  and  forsake  all  sin,  to  come  forward  and  give 
me  their  names  ;  and  only  twenty  came  forward,  out  of 


WYANDOTT   MISSION.  121 

the  many  at  this  place  that  had  professed  to  turn  from 
their  evil  ways. 

The  next  Sabbath  we  met  for  worship  at  the  council 
house,  at  Upper  Sandusky,  and  I  made  the  same  propo 
sition  there,  insisting  on  the  rule  of  total  abstinence  from 
all  kind  of  spirits  that  would  make  a  man  drunk.  Here 
there  were  but  ten,  and  amongst  these  were  four  of  the 
chiefs,  Between-the-logs,  Mononcue,  Hicks,  and  Pea 
cock,  making  thirty  out  of  the  whole  nation.  But 
I  was  not  at  all  discouraged.  I  appointed  leaders  for 
these  two  classes,  and  their  number  increased  almost 
every  Sabbath.  Many,  however,  now  left  us  altogether, 
and  became  our  most  violent  opposers,  and  did  all  they 
could  to  prejudice  the  nation  against  me.  But  I  held  on 
to  my  purpose ;  for  I  well  knew  that  if  I  relaxed,  and 
they  could  make  me  stagger,  that  my  influence  with  them 
was  in  a  great  measure  at  an  end. 

This  opposition  was  urged  on  by  a  set  of  traders  and 
whisky  sellers,  that  had  settled  around  the  Indian  reser 
vation,  for  the  purpose  of  making  gain  off  them.  These 
would  occasionally  attend  our  meetings ;  and  I  made  this 
my  opportunity  of  telling  the  Indians  how  wicked  these 
traders  were,  in  selling  them  whisky  and  in  making  them 
drunk:  then  robbing  their  children  and  wives  of  what 
they  ought  to  have  to  clothe  and  feed  them.  I  knew  it 
would  have  a  better  effect  to  tell  the  Indians  of  these  men 
in  their  presence,  than  when  they  were  absent.  So  that 
I  never  failed,  when  one  of  them  was  present,  to  lift  my 
warning  voice  against  them  and  their  practices.  For  this, 
they  exerted  all  their  malevolence  against  me ;  and  they 
spared  no  pains  to  injure  and  oppose  me.  I  was  twice 
cautioned  by  my  friends  to  be  on  my  guard,  for  that  there 
11 


122  HISTORY    OF    THE 

were  two  drunken  vagabond  Indians  employed  to  kill  me. 
But  I  had  no  fear.     My  trust  was  in  God. 

The  offense  that  was  given  to  many,  by  my  forming 
classes,  greatly  strengthened  the  hopes  of  the  heathen 
party;  and  the  head  chief  organized  his  band  afresh,  and 
appointed  Sci-oun-tah  his  high  priest.  They  met  every 
Sabbath  for  meeting,  and  their  priest  related  great  things 
of  their  Indian  god;  how  he  had  commanded  them  not 
to  forsake  their  feasts  and  dances,  and  not  to  have  their 
names  put  down  on  paper,  for  this  was  a  disgrace  to  an 
Indian ;  and  he  would  not  own  those  again  that  did  it, 
but  cast  them  off  for  ever. 

A  few  Sabbaths  after,  I  tried  to  preach  from  2  Cor.  iv, 
3,4:  "  But  if  our  Gospel  be  hid,  it  is  hid  to  them  that 
are  lost :  in  whom  the  god  of  this  world  hath  blinded  the 
minds  of  them  that  believe  not."  1.  I  described  the 
Gospel  as  being  a  message  from  God,  of  good  news  and 
glad  tidings  to  the  world ;  showed  what  the  tidings  were : 
salvation  to  all  that  will  obey.  2.  I  described  the  god  of 
this  world,  the  devil;  and  showed  how  he  blinded!  the 
minds  of  men,  and  so  hid  the  light  and  truth  of  God's 
word  from  their  minds. 

When  I  concluded,  Between-the-logs  arose  and  said, 
"I  have  just  found  out  who  this  Indian  god  is.  He  is 
the  devil ;  for  he  blinds  the  mind,  and  hardens  the  heart, 
and  makes  men  get  drunk,  and  commit  murder,  and  every 
evil.  I  prove  this  from  the  fact  that  the  heathen  party 
say  that  they  serve  their  Indian  god,  and  worship  him, 
and  do  what  he  tells  them.  Now,  they  all  get  drunk, 
and  sometimes  murder  one  another,  and  this  in  obedience 
to  their  Indian  god !  This  is  the  conduct  and  practice  of 
all  wicked  men — white,  red,  and  black.  They  all  serve 
the  Indian  god,  and  that  god  is  the  devil.  Now,  my 


WYANDOTT    MISSION'.  123 

friends,  our  God  forbids  all  this  evil,  and  we  see  and  feel 
its  benefits  here  on  earth,  and  shall  feel  them  in  heaven. 
That  party  has  told  you  if  you  set  your  name  on  paper, 
that  this  Indian  god  will  cast  you  off  for  ever.  I  could 
wish  this  was  true  ;  and  although  this  is  a  public  renoun 
cing  of  him  and  his  worship,  yet  we  see  he  follows  us 
still;  and  some,  in  a  short  time,  have  been  persuaded  to 
go  back  to  him.  But  I  feel  determined,  if  all  go,  yet 
will  not  I.  Since  the  light  of  God's  word  has  driven  the 
darkness  from  my  soul,  I  have  joy  and  peace  that  I  never 
felt  before.  A  few  weeks  since,  at  a  prayer  meeting  in 
this  place,  I  received  this  full  light.  I  had  some  before, 
but  it  was  not  clear  until  then.  Now  it  is  like  the  sun  at 
noon-day.  Come,  who  will  go?  Who  will  take  hold  of 
God's  word  of  peace  ?  Let  him  get  up,  that  we  may  see 
who  you  are,  and  how  many."  At  this,  nearly  all  arose ; 
and  there  was  a  powerful  shaking.  Brother  Armstrong 
exhorted,  and  several  joined  the  Church. 

For  sometime,  our  society  did  not  increase  fast  in  num 
bers,  but  grew  in  grace,  and  firmness  in  religion.  The 
classes  were  well  and  constantly  attended,  and  much  of 
the  grace  of  God  was  enjoyed. 

This  winter,  one  of  the  principal  women,  who  was 
much  opposed  to  the  Gospel,  was  converted  to  God  and 
Christianity.  "  One  night,  after  being  at  meeting,"  she 
said,  «« I  lay  down  to  sleep,  and  dreamed  that  I  saw  at 
the  council  house,  a  high  pole  set  in  the  ground,  and  on 
the  top  of  that  pole  there  was  a  white  child  fastened,  and 
it  gave  light  to  all  around,  in  a  circle.  At  the  foot  of  the 
pole  stood  the  missionary,  calling  the  Indians  to  come 
into  the  light,  for  they  were  all  in  the  dark.  No  one 
went.  At  last,  I  thought  if  it  was  a  good  thing  it  would 
ftot  hurt  me,  and  I  would  venture.  So  I  went;  and  from 


124  HISTORY    OF    THE 

the  foot  of  this  pole  there  were  two  roads  started :  the  one 
was  a  broad  road,  and  it  led  down  hill ;  the  other  was  a 
narrow  one,  and  led  up  hill.  These  roads,  he  said,  were 
the  only  two  roads  that  lead  out  of  this  world.  The 
broad  one  leads  down  to  hell,  and  the  other  leads  up  to 
heaven.  I  looked  in  the  dust,  and  saw  that  all  the  large 
moccason  tracks  were  on  the  broad  road,  and  the  small 
ones  were  on  the  narrow  road.  So  I  determined  at  once 
to  take  the  narrow  road.  I  had  not  traveled  far  until  I 
found  the  way  steep,  and  my  feet  often  slipped,  and  I  fell 
to  my  knees ;  but  I  held  by  the  bushes,  and  got  up  again. 
So  I  traveled  on  for  sometime  ;  but  the  higher  I  got,  the 
easier  I  traveled,  until  I  got  almost  to  the  top  of  the  hill. 
There  I  saw  a  great  white  house,  and  a  white  fence 
around  it.  There  was  a  large  gate  that  led  to  this  house. 
At  this  gate  stood  a  man,  and  his  hair  was  as  white  as 
snow.  He  held  irr  his  right  hand  a  long  sword,  and  the 
point  of  it  blazed  like  a  candle.  I  was  greatly  afraid.  I 
heard  in  that  house  the  most  delightful  singing  I  ever 
heard  before,  and  had  a  great  desire  to  go  in.  When  I 
came  up  to  the  gate,  the  man  spoke  to  me  and  said,  '  You 
cannot  come  in  now.  You  must  go  back  and  tell  all  your 
nation,  that  if  they  want  to  get  to  heaven  they  must  take 
this  narrow  road,  for  there  is  no  other  that  leads  here-.' 
Then  I  started  back  with  a  heavy  heart ;  and  when  I  got 
down  near  the  council  house  I  saw  my  people  all  in  the 
way  to  ruin,  and  began  to  call  on  them  to  stop.  Here  I 
awoke."  The  next  Sabbath  this  woman  got  up  in  the 
meeting  at  the  council  house,  and  told  all  she  had  seen  in 
her  dream  ;  while  she  wept  bitterly,  and  exhorted  all  the 
nation  to  turn  to  God  and  live.  This  had  a  good  effect 
on  many. 

In  February^  nearly  all  of  the  Indians  went  to  the 


WYANDOTT    MISSION.  125 

woods,  to  trap  and  make  sugar.  They  seldom  return 
from  these  expeditions  until  the  first  of  April.  I  sent 
with  them  an  appointment  to  meet  them  at  Between-the- 
logs1  camp,  on  their  hunting  ground,  and  hold  a  two 
days'  meeting.  About  the  first  of  March,  I  left  Upper 
Sandusky  in  company  with  brother  Armstrong,  as  inter 
preter,  and  brother  Mononcue,  to  attend  this  meeting. 
The  morning  was  cold,  and  our  course  lay  through  a  deep 
forest.  We  rode  hard,  hoping  to  make  the  camps  before 
night ;  but  such  were  the  obstructions  we  met  with,  from 
ice  and  swamps,  that  it  was  late  when  we  arrived.  Wea 
ry  with  a  travel  of  twenty-five  miles  or  more,  through 
the  woods,  without  a  path  or  a  blazed  tree  to  guide  us, 
and  withal,  the  day  was  cloudy,  we  were  glad  to  find  a 
camp  to  rest  in.  We  were  joyfully  received  by  our 
friends,  and  the  women  and  children  came  running  to 
welcome  us  to  their  society  and  fires.  The  men  had  not 
all  returned  from  hunting,  though  it  was  late.  But  it  was 
not  long  after  we  were  seated  by  the  fire,  until  I  heard 
the  well  known  voice  of  Between-the-logs.  I  went  out 
of  the  camp,  and  helped  down  with  two  fine  deer.  Soon 
we  had  placed  before  us  a  kettle  filled  with  fat  raccoons, 
boiled  whole,  after  the  Indian  style,  and  a  pan  of  good 
sugar  molasses.  These  we  asked  our  heavenly  Father 
to  bless,  and  then  each  carved  for  himself,  with  a  large 
butcher-knife.  I  took  the  hind  quarter  of  a  raccoon,  and 
holding  it  by  the  foot,  dipped  the  other  end  in  the  molas 
ses,  and  eat  it  off  with  my  teeth.  Thus  I  continued  dip 
ping  and  eating  until  I  had  pretty  well  finished  the  fourth 
part  of  a  large  coon.  By  this  time,  my  appetite  began  to 
fail  me,  and  I  was  for  leaving  off;  but  my  comrades  said, 
"This  is  fine  fare,  do  not  quit  yet."  So  I  took  a  little 
11* 


126  HISTORY    OF    THE 

more ;  and  thought  it  was  a  good  meal,  without  bread, 
hommony,  or  salt. 

Their  winter  hunting  camps  are  much  more  comforta 
ble,  and  the  scenery  more  pleasant,  than  those  who  have 
never  seen  them  would  imagine.  They  are  built  of 
poles,  closely  laid  together,  by  cutting  a  notch  in  the  up 
per  part  of  the  pole,  and  so  laying  the  next  one  into  it, 
and  then  stopping  all  the  cracks  with  moss  from  the  old 
logs.  They  are  covered  with  bark,  a  hole  being  left  in 
the  middle  of  the  roof  for  the  smoke  to  go  out  at.  The 
fire  is  in  the  centre,  and  the  beds  round  three  sides.  These 
are  raised  from  the  earth  by  laying  short  chunks  of  wood 
on  the  ground,  and  covering  them  with  bark  laid  length 
wise.  On  the  bark  is  spread,  skins  of  some  kind,  and 
these  are  covered  with  blankets.  The  beds  are  three  feet 
wide,  and  serve  also  for  seats.  These-  camps  are  always 
pitched  in  rich  bottoms,  where  the  pasture  is  fine  for  hor 
ses,  and  water  convenient.  Around  them  you  will  often 
find  a  flock  of  domestic  fowls,  which  are  taken  on  horses 
from  the  towns,  for  the  purpose  of  getting  their  eggs ;  and 
to  secure  them  from  the  dogs,  which  generally  swarm 
around  an  Indian  camp,  the  Indian  women  make  bas 
kets  of  bark,  and  drive  down  stakes  into  the  ground,  on 
which  they  hang  their  baskets.  Perhaps  there  will  be 
half  a  dozen  on  one  stake,  one  above  another;  and  from 
them  they  gather  large  quantities  of  eggs. 

The  troughs  in  which  they  catch  their  sugar  water,  are 
made  of  bark,  and  hold  about  two  gallons.  They  have  a 
large  trough,  made  like  a  bark  canoe,  into  which  they 
gather  from  the  small  ones.  The  women  make  the  su 
gar,  and  stretch  all  the  skins.  The  men  trap  and  hunt. 

One  man  will  have,  perhaps,  three  hundred  raccoon 
traps,  scattered  over  a  country  ten  miles  in  extent.  These 


WYANDOTT   MISSION.  127 

traps  are  "  dead  falls,"  made  of  two  saplings,  and  set 
over  a  log  which  lies  across  some  branch  or  creek,  or 
that  is  by  the  edge  of  some  pond  or  marshy  place.  In 
the  months  of  February  and  March,  the  raccoons  travel 
much,  and  frequent  the  ponds  for  the  purpose  of  catching 
frogs.  When  the  raccoon  has  taken  a  frog,  he  does  not 
eat  it  immediately,  but  will  carry  it  to  some  clean  water 
and  wash  it;  then  lay  it  down  on  the  leaves,  and  roll  it 
with  his  fore  feet,  until  it  is  dead,  and  then  he  feasts  on 
his  prey. 

The  hunter  generally  gets  round  all  his  traps  twice  a 
week,  and  hunts  from  one  to  the  other.  I  have  known  a 
hunter  to  take  from  his  traps  thirty  raccoons  in  two  days, 
and  sometimes  they  take  more.  From  three  to  six  hun 
dred  is  counted  a  good  hunt  for  one  spring,  beside  the 
deer,  turkeys,  and  bears. 

The  bears,  at  this  tame  of  the  year,  are  generally  taken 
from  the  hollow  trees  or  rocks,  where  they  have  lain  for 
a  month  or  two.  During  the  winter,  these  animals  sleep 
with  little  intermission,,  for  three  months,  and  receive  no 
nourishment,  except  what  they  suck  out  of  their  paws. 
I  have  taken  them  out  of  their  holes,  when  there  has 
been  from  one  to  two  gallons  of  clear  oil  in  the  intestines, 
and  nothing  else  that  could  be  perceived  by  the  naked 
eye.  In  hunting  bears  at  this  season,  the  Indians  search 
for  them  in  the  hollow  trees  and  rocks.  When  they  find 
a  tree  that  looks  likely  to  lodge  a  bear,  they  examine  the 
bark  to  see  if  one  has  gone  up.  If  there  are  fresh  signs, 
and  the  scratches  are  not  long,  but  just  sunk  in,  this  is  a 
good  sign.  But  if  there  are  long  marks  made  with  the 
hind  feet,  it  is  supposed  that  he  has  been  up  and  come 
down  again,  And  if  the  thing  is  doubtful,  they  cut  a 
brush,  and  with  it  scrape  the  tree  on  the  side  opposite  the 


128  HISTORY    OF    THE 

hole,  and  cry  like  a  young  bear ;  and  if  there  be  one  in 
side,  he  will  either  come  and  look  out,  or  make  a  noise 
so  as  to  be  heard.  If  it  is  ascertained  that  there  is  one 
inside,  then,  in  order  to  get  him  out,  one  climbs  up  a  tree 
that  is  convenient ;  or,  if  there  is  not  such  an  one,  they 
cut  one  so  as  to  lodge  it  near  the  hole.  THen  he  fastens 
a  bunch  of  rotten  wood  to  the  end  of  a  pole,  sets  it  on 
fire,  and  slips  it  off  the  end  of  his  pole  into  the  hollow 
of  the  tree,  where  it  soon  sets  fire  to  the  rotten  wood. 
At  first,  the  bear  begins  to  snuff  and  growl,  and  strike 
with  his  fore  feet,  as  if  he  would  put  it  out.  But  the 
fire,  steady  in  its  progress,  soon  routs  him,  and  he  comes 
out  in  great  wrath.  By  this  time,  the  Indian  is  down, 
and  has  taken  the  most  advantageous  position  with  his 
rifle,  and  when  the  bear  is  fairly  out,  he  fires  at  him.  If 
he  does  not  succeed  the  first  shot,  his  comrade  fires,  whilst 
he  re-loads ;  and  so  they  keep  up  the  fire  until  bruin 
yields  up  his  life. 

These  animals  seldom  have  more  than  two  young  ones 
at  a  time.  The  cubs  are  small  at  first,  without  hair, 
blind,  and  exceedingly  ugly.  The  dam  is  very  careful 
of  them,  and  will  fight  desperately  to  protect  them,  and 
is  very  dangerous  when  the  cubs  are  either  taken  or 
wounded.  Young  bears  are  easily  tamed,  but  they  are 
very  troublesome,  and  of  no  profit.  Their  flesh  is  most 
delicious,  and  is  found  to  be  very  healthy,  and  easy  of 
digestion.  The  oil  of  a  bear  fattened  on  beech  nuts,  is 
the  most  diffusive  and  penetrating  of  all  oils.  The  Indi 
ans  eat  it  until  their  skin  becomes  as  greasy  as  if  it  had 
been  rubbed  on  externally.  It  is  preserved  for  summer 
use  by  frying  it  out,  and  putting  it  into  a  cured  deer  skin, 
with  the  hair  grained  off  when  the  skin  is  green.  Deer 
meat  is  sliced  thin,  and  dried  over  the  fire,  until  it  can  be 


WYANDOTT   MISSION  129 

easily  pounded  in  a  mortar.  This,  mixed  with  sugar  and 
dipped  in  bear's  oil,  is  the  greatest  luxury  of  an  Indian 
table.  This,  with  corn  parched  in  a  kettle,  and  pounded 
to  meal,  then  sifted  through  a  bark  sieve,  and  mixed  with 
sugar,  makes  the  traveling  provision  of  an  Indian  in  time 
of  war. 

But  to  return  to  my  meeting.  We  arrived  at  the  hunt 
ing  camps  on  Friday  evening.  This  night  was  mostly 
spent  in  laboring  with  an  Indian  man,  who  was  of  the 
heathen  party,  and  a  brother  to  An-daw-yaw-wa,  the 
chief  of  the  Beaver  tribe,  and  called  by  the  whites,  James. 
Washington.  Brother  Armstrong  commenced,  and  was 
soon  aided  by  Between-the-logs,  and  the  chief,  his  broth 
er.  Some  matters  were  occasionally  referred  to  me,. 
which  I  decided  and  explained.  At  length  I  lay  down,, 
and  fell  asleep.  I  awoke  two  or  three  times  during  the 
night,  and  found  them  still  at  the  controversy ;  and  he 
yielded  so  far  as  to  make  trial  of  prayer  during  the  meet- 
Ing.  Next  morning  you  v.rould  have  been  pleased  to 
hear  the  voice  of  singing  from  many  tents,  and  then  th6 
fervent  prayer  of  all,  for  the  presence  and  power  of  God. 
Many  came  in  this  morning,  and  pitched  their  tents.  At 
eleven  o'clock  we  commenced  our  worship,  at  a  fire  kin 
dled  for  that  purpose,  in  the  open  air.  I  tried  to  preach, 
and  Mononcue  exhorted ;  and  the  Lord  was  with  us  of  a 
truth.  In  the  evening,  we  had  a  congregation  of  about 
one  hundred  and  fifty.  I  took  for  my  subject  the  narrow 
and  broad  ways  :  the  one  that  leads  to  life,  and  the  other 
to  death.  I  showed  that  there  were  but  two  places  in  the 
other  world,  to  hold  all  people.  The  one  a  place  of  pun 
ishment  for  the  wicked,  and  the  other  a  place  of  happi 
ness  for  all  the  good.  The  one  wa,s  hell,  and  the  other 
heaven  ;  and  that  the  broad  way  led  to  hell,  and  the  nar- 


130  HISTORY    OF    THE 

row  way  to  heaven;  that  the  broad  way  was  just  as  wide 
as  sin,  and  that  all  sinners  were  walking  in  it ;  that  a  man 
might  commit  any  kind  of  sin,  and  still  be  in  it;  that  it 
led  down  hill,  and  men  went  fast,  and  with  some  ease, 
because  it  was  agreeable  to  a  wicked  heart.  But  the  road 
to  heaven  was  narrow;  for  it  was  restricted  from  sin,  and 
those  that  walk  in  it  must  forsake  all  sin,  and  keep  God's 
holy  commandments ;  and  this  would  be  a  great  cross  to 
the  flesh,  but  that  they  would  at  last  reap  the  benefit  of 
having  served  God.  This  discourse  was  much  blessed, 
I  have  no  doubt,  and  our  Indian  exhorters  made  a  firm 
and  successful  application  of  it.  We  then  called  up  the 
mourners,  and  had  a  glorious  time.  Some  that  never  be 
fore  had  prayed,  now  came  forward,  and  some  professed 
to  be  converted. 

On  Sabbath  morning,  as  soon  as  breakfast  was  over,  we 
held  our  love  feast.  This  was  a  morning  never  to  be  for 
gotten.  Only  a  few  had  spoken,  until  it  seemed  as  if 
?.very  cup  was  full  and  running  over.  Some  wept;  some 
exhorted  their  wicked  friends  to  flee  the  wrath  to  come ; 
while  others  shouted,  "O-ra-mah,  o-ra-mah!  Ho-men- 
de-zue!"  Glory,  glory!  be  to  the  Great  Spirit!  Some 
professed  to  be  reclaimed,  and  some  converted  to  God. 
At  eleven  o'clock  I  preached  again,  on  the  kingdom  of 
Christ,  and  the  power  of  his  Gospel  in  ages  past ;  of  the 
persecutions  and  triumphant  death  of  the  righteous,  and 
of  the  glory  that  would  yet  come.  This  was,  most  of  it, 
new  to  them,  and  deeply  interesting.  Their  souls  were 
strengthened  with  might  in  the  inner  man.  Our  night 
meeting  I  gave  up  to  brother  Armstrong,  and  the  Indian 
exhorters,  and  they  managed  it  in  their  own  way.  I  be-= 
lieve  it  lasted  all  night.  In  the  morning  I  took  several 


WYANDOTT   MISSION.  131 

into  society ;  and  at  ten  o'clock  they  almost  all  went  off 
to  their  several  hunting  camps. 

This  meeting  was  a  great  blessing.  I  made  strict  in 
quiry  how  they  attended  to  their  duties  in  the  woods, 
such  as  family  and  private  prayer,  and  especially  how 
they  spent*  the  Sabbath  ?  Whether  on  that  day,  they 
looked  after  their  traps,  or  made  sugar,  or  gathered  the 
water?  But  I  found  that  all  their  duties  were  most  sa 
credly  attended  to;  and  on  the  Sabbath,  as  many  as  could, 
came  together,  and  sung  and  prayed,  and  held  class  meet 
ing.  I  remained  a  day  longer,  and  then  returned  to  my 
station. 

On  our  way  to  the  mission  we  held  a  meeting  in  a  new 
settlement  of  whites,  on  Tyamochte  creek,  in  the  house 
of  Mr.  Carpenter.  Here  we  had  a  good  meeting.  These 
people  seemed  anxious  to  hear  the  word  of  life.  After  I 
had  tried  to  preach,  brother  Mononcue  gave  an  appropri 
ate  exhortation,  which  was  interpreted  by  brother  Arm 
strong.  Mononcue  spoke  of  the  former  wars  and  blood 
shed,  that  had  taken  place  between  them.  "But  now," 
said  he,  "  the  scene  is  changed.  The  scalping  knife  and 
tomahawk  are  buried,  not  only  in  practice,  but  God  has 
taken  away  the  disposition  out  of  my  heart,  and  I  hope 
out  of  yours  also.  Now  you  are  my  neighbors  ;  I  want 
to  live  in  love  and  peace,  and  to  be  helpers  to  one  another 
for  both  worlds,  that  we  may  live  in  our  heavenly  Father's 
house  for  ever.  But  one  thing  must  be  done,  if  this  is 
the  case.  You,  my  friends,  must  leave  off  bringing  your 
water  of  death,  (meaning  whisky,)  and  selling  to  my  peo 
ple,  or  we  never  can  live  in  peace,  for  wherever  this 
comes,  it  brings  fire  and  death  with  it;  and  if  you  will 
still  give  or  sell  it  to  Indians,  it  will  take  away  all  their 
senses  ;  and  then,  like  a  mad  bear,  they  may  turn  round 


132  HISTORY    OP    THE 

and  kill  you,  or  some  of  their  squaws  or  children;  or  if 
you  should  escape,  they  will  go  home,  and  be  very  apt 
to  kill  a  wife,  a  mother,  or  a  child :  for  whenever  this 
mad  water  gets  into  a  man,  it  makes  murder  boil  in  his 
heart,  and  he,  like  the  wolf,  wants  blood  all  the  time ; 
and  I  believe  it  makes  you  white  people  as  bad  as  it 
makes  us  Indians,  and  you  would  murder  one  another  as 
we  do,  only  that  you  have  laws  that  put  those  people  in 
jail,  and  sometimes  hang  them  by  the  neck,  like  a  dog, 
till  they  are  dead:  and  this  makes  white  people  afraid. 
We  have  no  such  laws  yet ;  but  I  hope  that  by  and  by 
we  shall  have.  But  I  think  they  ought  first  to  hang  all 
people  that  make  and  send  this  poison  abroad,  for  they 
do  all  the  mischief.  What  good  can  it  do  to  men,  to 
make  and  send  out  poison  to  kill  their  friends  ?  Why 
this  is  worse  than  our  Indians  killing  one  another  with 
knife  and  tomahawk.  If  the  white  people  would  hang 
them  all  up  that  make  it  and  sell  it,  they  would  soon  leave 
it  off,  and  then  the  world  would  have  peace.  Now,  my 
white  friends,  if  you  love  us  or  yourselves — if  you  love 
peace,  I  beg  that  you  will  not  sell  these  fire  waters  to 
our  poor  people.  They  are  but  children,  many  of  them, 
and  you  know  that  a  child  will  just  as  soon  take  poison 
as  food.  God  is  doing  a  great  work  for  us  at  our  town. 
Many  of  our  Indians  are  embracing  religion,  and  striving 
to  serve  the  Great  Spirit.  Many  of  those  that  used  to 
get  drunk,  and  fight,  and  quarrel,  and  murder,  are  now 
praying  people ;  and  now,  instead  of  the  drunkard's  song 
and  yell,  you  can  hear  in  almost  every  cabin  the  sound 
of  prayer  going  up  to  heaven.  It  makes  my  heart  glad. 
I  hope  many  of  you  are  praying  people,  and  striving  to 
serve  the  same  God,  and  going  to  the  same  heaven.  Go 
on,  go  on — seras-qua,  seras-qua,"  said  the  noble  chief, 


WYANDOTT   MISSION.  133 

*'  I'll  meet  you  there."  Then  holding  out  his  hand  to  all 
that  would  meet  him,  some  came  and  took  hold,  weeping; 
sinners  trembled,  and  God  was  in  the  word.  This  place 
was  afterwards  taken  into  Delaware  circuit,  and  made  a 
preaching  place,  and  many  souls  were  converted  to  God. 

At  different  times  in  March  and  April,  all  our  Indians 
got  home  from  their  hunting  grounds.  I  now  commenced 
laboring  to  bring  all  that  would  join  with  the  classes,  un 
der  proper  government.  I  had  formed  one  at  the  Big 
Spring  reservation,  and  another  at  the  mission  house. 
This  was  the  most  difficult  thing  I  had  yet  undertaken. 
I  used  to  spend  whole  days  in  reading  and  expounding 
the  Discipline  to  the  leaders  and  the  stewards. 

The  official  members  were  four  exhorters,  four  leaders, 
two  to  each  class,  and  three  stewards.  When  they 
would  get  to  understand  a  part  of  the  Discipline,  they 
would  communicate  this  part  to  their  classes.  I  was  ask 
ed  by  one  of  them  one  day,  why  we  white  people  had 
so  many  laws — a  law  for  every  thing  ?  Why  cannot  we 
go  along,  and  do  good  without  laws  ?  I  told  him  that 
without  law  there  was  no  good  or  bad ;  that  without  law 
we  could  not  know  when  we  were  doing  good  or  evil, 
but  were  left  all  the  time  in  the  dark.  How,  said  I, 
would  we  do  without  the  sun  or  the  light  of  it?  How 
could  we  see  in  the  dark  ?  "It  would  be  very  bad,"  said 
he.  "  The  sun  points  out  all  things  around  us,  and  helps 
us  against  our  enemies  and  dangers."  The  law,  then,  is 
like  the  sun ;  it  tells  us  what  is  right  and  what  is  wrong ; 
it  shows  us  what  we  must  do  to  be  happy,  or  if  we  do  it 
not  we  must  be  miserable ;  it  makes  the  road  to  heaven 
very  plain.  Although  it  is  a  narrow  way,  yet  it  is  made 
plain  by  the  law ;  and  all  that  will,  may  walk  in  it,  and 
not  stumble  or  fall.  How  would  you  know  it  was  wrong 
12 


134  HISTORY    OF    THE 

to  get  drunk  and  murder,  if  the  law  did  not  tell  you  so  ? 
How  would  you  know  it  was  right  to  pray,  and  if  you 
did  pray,  that  God  would  hear  you  and  bless  you,  if  the 
law  did  not  tell  you  so?  But  suppose  one  steps  out  of 
the  road  to  heaven  and  gets  drunk,  what  must  we  do? 
Why  this  Discipline  tells  us  what  to  do  with  him,  and  all 
others  that  sin  against  God.  We  must  first  try  to  get 
them  to  repent  and  forsake  sin  altogether,  and  if  they 
will  not,  we  must  then  turn  them  out,  and  let  them  go 
with  their  old  companions. 

I  tried  to  show  them  the  reasons  of  law,  and  that  it 
was  right,  and  the  duty  of  a  father  to  prevent  his  children 
from  running  into  danger,  and  to  prevent  them  from  doing 
evil  to  others.  And  if  they  would  not  take  his  counsel, 
it  was  his  duty,  for  their  good,  to  correct  them,  and  make 
them  obey ;  and  if  they  were  disposed  to  do  an  injury  to 
others,  it  was  his  duty  to  restrain  them,  and  protect  the 
innocent  and  weak  from  being  injured  by  them;  and  that 
to  feed  a  child,  and  to  correct  it  properly,  came  alike 
from  the  same  spirit  of  love :  it  was  intended  for  good. 
Just  so  God  governed  us  out  of  love.  He  forbade  us  to 
sin,  but  would  punish  us  for  it,  if  we  committed  it ;  and 
if  we  would  not  forsake  it,  he  would  banish  us  to  hell 
for  ever. 


WYANDOTT    MISSION.  135 


CHAPTER  V. 

Interesting  examination  of  the  leaders  at  the  quarterly  confer- 
rm.e — Cleanliness  promoted — Better  treatment  of  women — Wicked 
conduct  of  traders— Scruples  of  the  chiefs  respecting  holding  civil 
offices — The  author  removes  their  doubts — His  reasoning  on  this 
topic — Interesting  camp  meeting  on  Delaware  circuit— Profitable 
quarterly  meeting  at  the  mission — Meeting  at  the  Big  Spring — 
Conversion  of  an  Indian  woman  on  the  way,  while  riding  to  it — 
Baptisms  and  marriages — Organization  of  two  small  schools — Erec 
tion  of  the  mission  house — Dangerous  illness  of  the.  author,  occa 
sioned  by  hard  labor  at  the  house — Illness  of  Mrs.  Finley — Both 
recover  slowly — Their  great  sufferings — Evil  surmisings  respecting 
Stewart — Bishop  M'Kendree  purchases  a  farm  for  him,  and  pro 
vides  for  hi.s  family — 111  health  of  the  author — Unable  to  receive  a 
re-appointment  to  the  mission — Correspondence  with  Rev.  J.  Soule 
and  Rev.  S.  G.  Roszel — Speech  of  Bctween-the-logs  at  conference— • 
Bishop  M'Kcndree's  reply. 

"WiiEX  our  official  men  became  acquainted  with  their 
duty,  they  were  very  punctual,  and  strict  in  watching  over 
one  another  I  recollect  well,  that  at  the  last  quarterly 
meeting  we  held  this  year,  in  the  examination  of  char 
acters,  I  called  the  name  of  one  of  the  chiefs,  who  was 
a  leader,  and  asked  if  there  was  any  thing  against  him. 
One  rose  and  said  "I  heard  that  he  cut  wood  on  Sabbath 
evening."  He  answered,  "  Yes,  I  did  on  one  occasion; 
but  it  was  last  winter,  and  it  was  exceedingly  cold,  and  I 
thought  I  must  freeze  or  cut  wood,  and  I  chose  the  latter. 
But  I  do  not  think  there  was  much  harm  in  that."  I 
then  asked  him  where  he  was  the  day  before  the  Sabbath. 
He  said  he  was  abroad.  I  asked  him  if  his  business  was 
not  such  that  he  could  have  been  at  home,  if  he  had  tried. 
"0  yes,"  said  he,  "  it  Avas  not  very  pressing."  I  then 
said,  I  think  your  neglect  on  Saturday  made  you  break 
the  Sabbath.  You  ought  to  recollect  the  Sabbath  is  the 
Lord's  day  entirely,  and  he  has  commanded  us  not  to  do 


136  HISTORY    OF    THE 

our  own  work.  He  then  said,  "I  will  remember  this, 
and  do  so  no  more." 

The  next  was  accused  with  having  sold  a  pound  of 
sugar  on  the  Sabbath.  He  confessed  the  charge  to  be 
true ;  but  said  that  he  had  forgotten  entirely  that  it  was 
the  Sabbath,  and  he  would  do  so  no  more. 

Another  was  accused  of  neglecting  his  class  as  leader ; 
that  he  spent  too  much  of  his  time  in  the  woods  hunting, 
and  neglected  his  work ;  that  he  was  too  worldly  to  lead 
people  in  the  way  to  God ;  that  a  leader  ought  always  to 
keep  his  eyes  fixed  on  God  and  the  road  to  heaven,  and 
walk  in  it,  for  if  he  stepped  out  of  the  way,  his  flock 
would  all  follow  him— then  he  must  look  to  his  feet. 

Another  was  accused  of  being  too  dirty  in  his  clothing. 
"Look  at  his  shirt,"  said  his  accuser,  "it  looks  as  if  it 
had  never  been  washed.  Now,  if  I  know  any  thing 
about  religion,  it  is  a  clean  thing.  It  certainly  has  made 
our  women  more  particular,  and  nice  in  their  persons. 
They  now  work,  and  clean  themselves  and  their  houses, 
and  all  looks  as  if  religion  had  been  at  that  house.  And  if 
religion  cleanses  the  inside,  will  it  not  the  outside  ?  That 
brother  is  too  dirty  to  be  a  leader  of  a  clean  religion. 
Look  at  his  head — it  has  not  been  combed,  nor  his  face 
washed.  I  give  it  as  my  opinion,  if  that  brother  docs 
not  mend  in  this,  he  must  be  no  longer  a  leader.  We 
must  set  some  better  example  before  our  people."  The 
accused  arose  and  said,  that  he  had  no  wife,  and  that  he 
was  a  poor  hand  to  wash,  and  could  not  get  it  done  ;  but 
hoped  to  do  some  better.  His  accuser  said,  "  Your  want 
of  a  wife  is  no  excuse.  We  have  women  enough  in  our 
nation  that  have  no  husbands,  and  feel  themselves  lost  for 
want  of  a  head.  They  would  marry  if  asked,  and  will 
make  wives  good  enough  for  any  of  us.  But  some  of 


WtfANDOTT   MISSION.  137 

our  men  are  afraid  to  get  wives  now :  they  cannot  throw 
them  away  when  they  please,  but  must  now  stick  to 
them.  Our  women  do  not  now  cultivate  our  corn,  cut 
our  wood,  and  do  all  our  .work  as  they  used  to  do.  This 
falls  on  ourselves ;  and  I  am  afraid  there  are  some  who 
are  too  lazy  to  provide  for  their  wives,  and  would  rather 
live  dirty,  and  lounge  about  other  people's  houses,  than 
to  work  a  little."  This  was  a  word  in  season,  and  had 
the  desired  effect,  for  in  a  week  or  two  I  was  called  on  to 
marry  my  old  brother;  and  afterwards  he  appeared  like  a 
man  that  had  a  wife. 

Through  the  spring  our  religious  prospects  improved  ; 
the  nation  became  much  more  attentive  to  hear  the  word ; 
our  leaders  and  exhorters  grew  in  grace,  and  became  bet 
ter  acquainted  with  the  plan  of  salvation. 

The  heathen  party  made  every  exertion,  however,  to 
keep  up  their  old  Indian  religion,  and  were  much  en 
couraged  to  do  so  by  the  counsel  of  the  wicked  traders 
and  venders  of  spirituous  liquors.  Many  things  were 
circulated  among  them  unfavorable  to  religion,  the  Bible, 
and  to  ministers.  The  heathen  party  were  encouraged 
to  drink,  and  all  advantages  were  taken  of  their  intoxica 
tion  to  cheat  them  out  of  their  property.  Great  exer 
tions  were  made  by  them  to  put  down  those  chiefs,  and 
their  influence,  that  had  embraced  religion;  but  this  was 
not  easily  done.  At  length  they  made  use  of  stratagem  for 
that  purpose ;  and  no  doubt  they  were  induced  so  to  do 
by  designing  white  men.  It  was  stated  to  our  chiefs  that, 
as  they  had  now  become  religious  and  preachers,  it  was 
wrong  for  them  to  hold  civil  offices ;  and  that,  as  they 
had  now  engaged  in  a  new  business,  of  a  holy  nature, 
they  ought  to  give  them  up. 

Sometime  in  June,  we  went,  and  many  of  the  Indians 
12* 


138  HISTORY  OF  THE 

with  us,  to  a  camp  meeting  on  Delaware  circuit,  held  by 
the  Rev.  G.  R.  Jones  and  others.  On  the  second  day  of 
this  meeting,  the  Indian  chiefs,  Between-the-logs,  Mo- 
noncue,  and  Hicks,  took  me  into  the  woods,  and,  by  the 
interpreter,  asked  my  advice  on  the  subject:  whether  it 
was  incompatible  with  a  religious  life  and  the  life  of  an 
exhorter,  to  hold  a  civil  office.  I  told  them  it  was  the 
good  men  who  ought  to  hold  office,  for  it  was  the  man 
that  feared  God,  only,  that  was  likely  to  be  governed  by 
proper  motives  in  this  great  work ;  that  the  greatest  chief 
we  ever  had  in  America,  (WASHINGTON,)  was  a  good 
man ;  and  that  the  first  governor  of  our  state,  (Dr.  Tif 
fin,)  was  a  Methodist  preacher;  and  the  world  had  always 
done  best  under  good  kings  and  governors.  They  then 
asked  me  if  it  was  right  for  them  to  be  chiefs  and  ex- 
horters  too.  I  told  them  it  was ;  and  asked,  "  What  will 
now  become  of  this  nation,  and  your  school  and  mission, 
if  you  give  up  your  authority  into  the  hands  of  the  sav 
age  party  ?  Will  not  drunkenness  abound,  and  your  na 
tion  go  into  ruin  ?  You  have  hard  work,  with  all  your 
authority  and  wisdom,  to  get  along  now ;  and  what  will 
it  be  if  you  give  it  up  1  Wicked  white  men  will  manage 
and  govern  your  wicked  Indians,  for  they  will  go  togeth 
er;  and  you  will  soon  be  driven  from  your  homes," 
They  said  they  plainly  saw  it;  but  were  told  that  as  re 
ligious  men,  they  must  lay  down  the  one  when  they  took 
up  the  other.  I  told  them  it  was  a  trick  of  some  wicked 
men,  to  get  the  power  out  of  their  hands ;  that  they  must 
do  as  they  pleased,  but  that  they  should  by  no  means 
think  of  giving  up  their  place  as  chiefs  in  the  nation. 
After  counseling  with  one  another,  they  sent  me  word 
that  they  would  hold  on. 

This  camp  meeting  Avas  a  good  one*     Some  of  the 


WYANDOTT   MISSION.  139 

savage  party  were  convinced  and  converted,  and  nine  of 
them  joined  society.  The  Sabbath  following  was  our 
quarterly  meeting  at  the  mission.  The  Sun  of  Right 
eousness  rose  upon  us,  with  healing  in  his  wings.  We 
met  on  Saturday,  about  noon.  Some  had  collected,  and 
encamped  on  the  ground.  We  commenced  by  preach 
ing,  and  afterwards  a  prayer  meeting  was  held.  By  the 
time  of  the  evening  meeting,  our  company  had  increased 
to  several  hundreds.  This  was  a  solemn  and  impressive 
scene.  The  tents  were  stretched  around  to  the  number 
of  sixty  or  seventy.  The  dim  light  of  the  Indian  fires ; 
the  tinkling  of  the  numerous  horse-bells,  (for  almost  eve 
ry  Indian  has  a  horse,  and  every  horse  a  bell ;)  the  hor 
ses  feeding  on  the  blue  grass  plain ;  the  candles  fixed  on 
sticks,  stuck  in  the  ground;  the  light  reflecting  from  the 
green  boughs  that  hung  over  us;  the  soft  and  mellow 
voices  of  three  or  four  hundred  Indians,  rising  and  seem 
ingly  filling  the  blue  vault  with  heavenly  echoes ;  and  the 
grove  made  vocal  with  the  praises  of  the  Great  Spirit, 
formed  a  scene  delightfully  interesting  and  sublime. 
Here  the  red  men  prostrated  themselves,  and  in  fervent 
prayer  to  God,  called  for  mercy,  in  the  name  of  "  Shasus," 
(Jesus ;)  while  others,  with  hearts  filled  with  penitential 
sorrow,  cried  with  loud  voices,  "  Tamentare,  tamentare! 
Homendezue!"  (Take  pity  on  us,  take  pity  on  us!  O 
Great  Spirit!)  After  preaching  an  exhortation  was  giv 
en  ;  when  we  called  up  the  mourners,  and  many  came, 
whose  faces  were  suffused  with  tears.  This  meeting 
lasted  nearly  all  night.  On  Sabbath  morning  was  our 
love  feast,  which  commenced  with  great  solemnity  and  fer 
vent  prayer.  After  the  bread  and  water  were  distributed, 
we  commenced  speaking  of  the  goodness  of  God:  and  I 
am  sure  this  scene  cannot  be  described.  Here  I  fully 


140  HISTORY    OF    THE 

realized  the  saying  of  the  prophet  Isaiah  xxxv,  1,  2, «« The 
wilderness  and  the  solitary  place  shall  be  glad  for  them ; 
and  the  desert  shall  rejoice,  and  blossom  as  the  rose.  It 
shall  blossom  abundantly,  and  rejoice  even  with  joy  and 
singing."  The  red  men  and  women  rose  in  quick  suc 
cession,  android  of  the  grace  of  God,  through  Christ  Je 
sus,  in  their  awakening  and  conversion  to  God,  until  we 
were  overwhelmed  with  his  goodness,  and  all  united  in 
giving  glory  to  God  in  the  highest.  After  a  little  respite, 
a  sermon  was  delivered  on  the  subject  of  the  sacrament, 
as  an  institution  to  be  observed  by  the  disciples  of  Christ. 
Then  we  proceeded  to  the  administration  of  the  Lord's 
supper.  The  humble  believer  felt  he  had  not  followed 
cunningly  devised  fables,  but  that  the  Gospel  and  its  ordi 
nances,  are  the  power  of  God  to  all  that  believe  in 
Christ.  Here  many  that  were  enemies  to  the  cross  of 
Christ,  by  wicked  works,  stood  amazed  and  trembled, 
wept  and  cried  for  mercy,  while  others  shouted  for  joy. 

This  scene  is  properly  represented  by  Ezra  iii,  12,  13, 
"They  wept  with  a  loud  voice,  and  many  shouted  aloud 
for  joy;  so  that  the  people  could  not  discern  the  noise  of 
the  shout  of  joy  from  the  noise  of  the  weeping  of  the 
people :  for  the  people  shouted  with  a  loud  shout,  and 
the  noise  was  heard  afar  off."  A  number  were  convert 
ed  and  joined  the  Church.  This  quarterly  meeting  was 
the  beginning  of  good  times  in  this  nation. 

The  Sabbath  following  we  had  our  meeting  at  the  Big 
Spring,  and  many  went  from  the  Great  reservation.  As  we 
were  riding  through  a  low  swampy  piece  of  road,  we  saw 
an  Indian  woman  riding  alone  before  us,  wrapped  up  in 
her  blanket.  She  was  seeking  religion,  and  praying  as  she 
rode  along.  All  at  once,  she  let  go  the  bridle,  and  began 
to  clap  her  hands  and  shout,  "  Oramah,  oramah !  Ho- 


WYANDOTT    MISSION'.  141 

mendezue !  (Glory,  glory !  to  the  Great  Spirit !)  Her 
horse  set  off  on  a  gallop;  but  she  paid  no  attention  to  it. 
One  of  our  company  rode  after  her,  overtook  her,  and 
stopped  her  horse ;  and  when  we  came  up,  we  had  a 
joyful  time. 

This  meeting  was  excelled  by  none  that  we  ever  had. 
It  seemed  as  if  all  came  together  in  the  spirit  of  prayer ; 
and  such  a  travail  of  soul  for  the  conversion  of  sinners,  I 
have  seldom  if  ever  seen ;  for  we  had  not  been  more  than 
an  hour  upon  our  knees,  until  the  Holy  Ghost  fell  upon 
us.  Sinners  fell — mourners  were  converted — parents  and 
children,  husbands  and  wives,  embraced  each  other,  and 
gave  praise  to  God,  who,  by  sending  his  servants  and 
Gospel  among  them,  had  saved  them  from  their  darkness, 
and  that  death  that  never  dies.  Ten  joined  class. 

Through  the  course  of  this  year  I  baptized  a  number 
of  adults,  and  many  children.  I  also  joined  many  of 
them  in  matrimony,  some  of  whom  had  children  and 
grand-children  ;  and  among  the  Christian  party  a  general 
disposition  prevailed  to  comply  with  all  the  institutions  of 
the  Gospel. 

It  was  impossible  for  us  to  do  much  in  the  school  this 
year,  for  the  want  of  proper  buildings.  We  took  into 
our  family  six  children,  whom  we  kept  and  taught 
through  the  winter;  and  when  spring  came,  we  took  a 
few  more:  in  all  ten.  They  were  taught  by  sister  H. 
Stubbs,  who  had  volunteered  to  leave  her  comfortable 
home,  and  go  with  us  to  the  wilderness.  She  taught 
them  sometimes  in  the  house,  and  sometimes  in  a  bower, 
or  in  the  woods,  under  the  shade  of  the  trees.  Brother 
Stewart  also  taught  a  small  school  of  twelve  scholars,  at 
the  Big  Spring,  through  the  winter.  All  these  children 
made  good  progress  in  learning.  The  old  people  were 


142  HISTORY    OF    THE 

much  pleased;  and  though  our  success  was  doubted  by 
some  at  the  commencement  of  this  work,  I  now  found 
that  we  could  have  as  many  as  could  be  accommodated. 
In  the  mean  time,  we  were  not  inattentive  to  the  improve 
ment  of  the  farm.  Arrangements  were  made  to  build  a 
double  house,  forty-eight  feet  long  by  thirty-two  feet 
wide,  including  the  porches.  The  materials  for  this 
building  brother  Riley  and  myself  prepared  through  the 
winter ;  and  by  spring,  we  had  all  ready  on  the  ground, 
except  lime.  We  commenced  putting  up  the  building, 
and  by  the  last  of  July  it  was  nearly  finished.  We  now 
prepared  to  burn  lime ;  and  in  this  work  I  labored  too 
hard,  frequently  having  to  pull  off  my  shirt,  and  wring  the 
sweat  out  of  it.  Here  I  laid  the  foundation  of  much  fu 
ture  suffering.  On  the  14th  of  July,  the  day  I  was  forty 
years  old,  I  was  taken  sick,  for  the  first  time  in  my  life. 
This  affliction  confined  me  a  long  time.  My  wife  was 
taken  sick  the  next  day,  with  the  same  complaint,  and  no 
physician  was  near  to  prescribe  for  us,  nor  scarcely  any 
medicine  wherewith  to  relieve  ourselves.  There  were 
but  two  girls  and  brother  Riley  to  take  care  of  us.  For 
two  weeks  I  lay  in  this  situation ;  and  I  do  not  believe 
my  fever  abated  in  the  least  degree.  It  was  expected  we 
should  both  die ;  and  my  dear  wife  was  speechless  for 
sometime.  One  of  the  girls  said  to  me,  "Your  wife  is 
dying."  I  rose  from  the  bed  to  take  my  farewell.  Some 
of  the  Indians  were  standing  at  the  door.  I  said  to  her, 
"Are  you  happy  in  God?  Do  you  feel  that  you  are 
near  your  home  ?  I  expect  to  follow  you  in  a  day  or 
two;  and  then,  glory  be  to  God,  we  shall  cease  from  our 
labors,  and  our  souls  will  be  at  rest."  I  saw  by  her  eyes 
and  countenance,  that  her  soul  was  happy.  The  big 
tears  rolled  down  her  pale  and  death-like  cheeks.  At 


WYA.NDOTT    MISSION.  143 

length  the  love  of  God  in  her  soul,  so  overcame  the 
weakness  of  her  body,  that  she  began  to  whisper,  "  Glo 
ry,  glory  !"  She  spoke  louder  and  louder,  until  you 
could  have  heard  her  ten  rods.  We  all  caught  the  fire, 
and  I  too  shouted  aloud.  Brother  Riley,  the  girls,  and 
the  Indians,  came  in,  and  brother  Gray-eyes  ran  and  fell 
down  at  the  bed-side,  and  shouted,  "Glory  to  God!" 
O !  what  a  heaven  we  had  here  in  the  midst  of  our  sick 
ness.  I  felt  that  if  it  had  been  the  will  of  God,  I  should 
like  to  die.  From  this  time  my  wife  began  to  mend  a 
litde  ;  but  my  fever  continued.  At  midnight  I  called  up 
brother  Riley,  and  requested  him  to  go  to  the  spring,  and 
bring  me  two  buckets  of  cold  water.  This  he  did,  and  I 
got  him  to  pour  them  slowly  upon  me,  and  then  to  wet  a 
sheet  and  put  it  on  my  head,  and  pour  cold  water  on  it 
plentifully.  This  application,  with  the  blessing  of  God, 
was  the  first  thing  that  gave  me  relief,  and  cooled  my 
fever.  The  next  day  Dr.  Sabin  came  from  Urbana,  and 
most  affectionately  waited  on  us  several  days.  But  it 
was  a  long  time — not  until  sometime  in  the  fall— before 
we  recovered,  so  as  to  be  able  to  do  full  work. 

Stewart  was  my  colleague  in  this  work,  all  this  year ; 
and  although  he  was  deeply  afflicted,  yet  he  did  what  he 
could.  Some  of  the  wicked  whites  had  prevailed  on  the 
Indians,  the  fall  I  was  appointed  to  the  mission,  to  turn 
him  away,  and  not  to  have  him  as  their  preacher.  They 
said  that  as  he  was  a  colored  man,  the  whites  would  not 
have  him  to  preach  for  them,  although  they  considered 
him  good  enough  to  teach  Indians ;  and  that  it  was  a 
degradation  to  the  nation  to  have  a  colored  man  for  their 
preacher.  And,  indeed,  they  had  nearly  gone  so  far  as 
to  discharge  him  in  form.  But  when  I  came,  I  told  them 
it  would  never  do.  He  was  their  first  teacher,  and  good 


144  HISTORY    OF    THE 

white  men  would  look  upon  them  as  ungrateful ;  and  fur 
ther,  that  John  Stewart  had  been  appointed  to  help  me, 
and  if  they  turned  him  away,  they  must  send  me  also. 
I  heard  no  more  of  this ;  but  it  seemed  as  if  the  devil  and 
his  agents  could  not  be  quiet. 

The  next  report  that  was  put  in  circulation,  was,  that 
we  had  come  and  entered  into  Stewart's  labors,  and  had 
thrown  him  off  without  any  support.  Nothing  was  ever 
more  false.  The  first  appropriation  that  was  made  to 
brother  Stewart,  was  money  to  purchase  a  horse,  and  to 
pay  for  clothing  he  had  bought.  This  was  made  in  1820, 
besides  which  he  received  many  presents  from  friends  in 
and  about  Urbana.  He  married  that  year  a  woman  of 
his  own  color,  and  wished  to  have  a  place  of  his  own. 
The  venerable  Bishop  M'Kendree,  of  blessed  memory, 
collected  one  hundred  dollars  to  purchase  a  fraction  of 
land  adjoining  the  Indian  reservation,  of  upwards  of 
sixty  acres,  on  which  there  were  some  improvements 
made  by  the  Indians.  This  money  was  remitted  to  me, 
and  was  paid  for  Stewart's  land ;  so  that  the  patent  was 
obtained  in  his  own  name.  Thus,  through  the  Bishop 
and  his  friends,  John  had,  in  the  spring  of  1821,  a  good 
farm  given  to  him ;  and  I  was  ordered  by  Bishop  M'Ken 
dree,  to  furnish  his  family  with  provisions :  which  I  did 
when  I  could  get  them  for  myself;  and  so  I  continued  to 
do,  as  much  as  he  would  take.  I  mention  this  to  show 
the  world  that  the  statement  was  unfounded.  On  this 
place  John  Stewart  resided  until  he  died;  and  then  his 
wife  and  brother  sold  it,  and  appropriated  the  money  to 
their  own  use. 

For  a  more  full  account,  the  following  letter,  printed  in 
the  Methodist  Magazine,  for  January,  1822,  page  29, 
will  be  read  with  interest.  It  is  a  letter  from  the  Rev. 


WYANDOTT  MISSION^  145 

Joshua  Soule,  (since  Bishop  Smile,)  inclosing  a  letter  from 
the  author: 


"TO   THE    EDITORS    OF    THE    METHODIST    MAGAZINE, 

"New  York,  November  29,  1821. 
"DEAR  BRETHREN: — Hoping  that  the  following  ex 
tract  of  a  letter  from  Rev.  James  B.  Finley,  missionary 
to  the  Wyandott  and  other  Indians,  may  be  a  source  of 
satisfaction  and  encouragement  to  the  friends  of  Christian 
missions,  I  have  thought  proper  to  submit  it  to  you  for 
publication  in  the  Magazine.  J.  SOULE." 

"Upper  Sandusky,  November  4,  1821. 
"DEAR  BROTHER: — Before  these  lines  reach  you,  it 
is  probable  you  will  have  information  of  my  appointment 
as  missionary  to  the  Indians  the  present  year.  I  left  my 
dwelling  on  the  8th  of  October,  with  two  wagons,  loaded 
with  our  household  goods,  farming  utensils,  and  other 
needful  apparatus,  to  commence  a  missionary  school 
among  the  Wyandott  Indians,  with  a  design  to  embrace 
any  of  the  neighboring  nations  to  which  we  may  obtain 
access.  After  driving  hard  for  eight  days,  I  arrived  at 
this  place  on  the  16th,  and  immediately  commenced  build 
ing  me  a  small  house  for  present  accommodation,  as  a 
shelter  from  the  storm  and  cold.  By  constant  labor,  I 
have  already  made  this  -habitation  pretty  comfortable: 
and  although  I  am  in  the  midst  of  savage  men,  and  very 
much  fatigued  by  hard  work,  yet  the  Lord  is  with  me, 
and  I  have  enjoyed  some  precious  moments,  both  in  pub 
lic  and  private.  I  feel  much  drawn  out  in  prayer  to  God 
for  the  universal  conversion  of  this  people.  I  have  tried 
to  preach  to  them  three  Sabbaths,  and  our  meetings  have 
been  gracious  seasons.  Scuteash,  a  chief  of  the  Big 

13 


146  HISTORY   OF    THE 

Turtle  tribe,  is  our  class-leader ;  and  last  Sabbath,  while 
he  was  speaking  to  the  class,  the  Lord  poured  out  his 
blessed  Spirit,  and  we  had  a  season  of  sweet  refreshing 
from  his  presence.  One  of  the  old  sisters,  who  has  been 
much  afflicted,  said  to  me,  'Dear  brother,  I  thank  the 
Lord  that  you  have  come  to  us  once  more ;  and  I  thank 
the  Great  Spirit  that  he  sent  you,  that  I  might  hear  once 
more  the  blessed  word.  It  has  given  me  much  strength ; 
and  now  my  soul  is  full  of  love  to  Jesus  and  his  people. 
My  sickness  is  all  nothing,  and  I  am  now  ready  to  die. 
All  that  hinders  me  is  my  children :  I  am  afraid  they  will 
be  lost  for  ever.'  She  then  began  to  exhort  them  to  seek 
the  Lord  now  ;  for  now,  said  she,  is  the  best  time. 

"Through  bad  management,  some  difficulties  have 
arisen ;  but  I  have  no  doubt  but  I  shall  be  able  to  have  all 
difficulties  adjusted  and  amicably  settled.  The  prospect 
of  being  extensively  useful  to  these  children  of  the  forest 
is  truly  pleasing.  They  are  prepared  to  receive  the  in 
structions  of  religion,  and  almost  universally  willing  that 
I  should  have  their  children  to  instruct.  I  have  no  doubt, 
but  if  I  had  the  means  to  commence  with,  I  could,  within 
two  months,  have  fifty  scholars.  I  have  commenced  a 
small  school  with  fourteen  of  these  native  children. 
They  learn  fast,  and  can  speak  the  letters  plainly,  and 
will  soon  be  able  to  speak  English. 

"The  Senecas  wish  to  put  under  our  care  and  tuition, 
fifteen  or  twenty  of  their  children ;  and  some  of  the  Wy- 
andotts,  who  are  poor,  and  living  in  Canada,  wish  to  send 
theirs  also.  Four  of  the  chiefs  have  given  me  liberty  to 
inclose  as  much  ground  for  a  farm  as  I  please,  and  I  can 
have  the  use  of  their  saw-mill  to  cut  plank,  or  any  privi 
lege  I  want,  for  the  benefit  of  the  institution.  In  a  word, 
my  dear  brother,  I  believe  the  Lord  has  opened  a  great 


WYANDOTT   MISSION'.  147 

and  effectual  door  to  the  Methodist  Episcopal  Church  to 
<lo  this  people  good,  and  to  extend  its  missionary  labor, 
and  the  knowledge  and  praise  of  the  Savior's  name. 

"To  put  this  establishment  into  complete  operation,  it 
will  require  for  the  first  year,  between  two  and  three 
thousand  dollars.  But  probably  after  the  first  year,  one 
third  of  this  sum  will  support  the  institution.  It  is  my 
most  ardent  desire  and  prayer  to  God,  that  he  would  open 
the  hearts  of  our  brethren  and  friends  to  lend  Him  this 
small  sum.  If  I  had  only  the  money  which  even  the 
Methodists  in  your  city,  not  to  say  in  America,  consume 
in  smoking  segars,  chewing  tobacco,  and  in  other  unneces 
sary  expenditures,  how  many  of  these  poor  little  naked 
savages  could  I  feed  and  clothe,  and  learn  to  read  the 
word  of  God  !  O  send  over  and  help  us !  For  the  sake 
of  Christ,  and  the  souls  of  this  people,  get  help  from 
those  who  have  to  spare !  Dear  brother,  I  shall  depend 
much  on  your  exertions.  Your  last  letter  to  me  was  one 
of  the  instruments  that  placed  me  in  this  forest.  I  am 
now  in  need  of  funds ;  but  am  still  pressing  on.  I  want 
to  grasp  all  these  children ;  and  learn  the  girls  to  knit, 
sew,  spin,  weave,  and  the  art  of  housewifery;  and  the 
boys  agriculture ;  and  all  of  them  to  read  the  Holy  Scrip 
tures,  and  serve  the  true  God.  This  I  know  is  a  hard 
task;  but  by  the  grace  of  God,  and  the  help  of  his 
friends,  I  shall  succeed.  I  know  I  have  the  confidence 
of  these  Indians.  God  has  opened  my  way,  and  I  now 
see  nothing  to  hinder  my  success,  but  a  failure  of  means 
and  labor.  I  am  determined,  by  the  help  of  God,  not  to 
stop  at  this  nation,  but  to  visit  the  Delawares,  Senecas, 
Tawwas,  and  Chippewas.  The  two  last  live  at  Chi 
cago,  three  hundred  miles  from  this  place.  My  inter 
preter  can  talk  all  the  tongues,  and  the  Lord  has  convert- 


148  HISTORY   OF   THE 

ed  his  soul,  and  he  is  willing  and  wants  tso  go.  I  feel  tlie 
heavenly  flame  run  through  my  soul.  I  have  confidence 
in  God,  that  he  will  be  with  me  in  this  important  under 
taking.  Our  conference  is  much  in  the  spirit  of  the  work. 
Clothes  and  food  can  be  amply  supplied  in  this  country ; 
but  money  is  scarce,  and  the  people  are  much  in  debt.  I 
have  confidence  that  you  will  do  all  for  us  that  lies  in 
your  power.  Your  extensive  acquaintance  with  the 
preachers  may  afford  you  the  means  of  aiding  us,  which 
others  do  not  possess.  I  pledge  myself  that  whatever- 
may  be  collected  for  this  purpose,  shall  be  faithfully  ap 
propriated  to  the  best  advantage.  My  intention  is  to  in 
close  a  large  pasture,  and  plant  fifteen  or  twenty  acres  of 
corn,  and  sow  as  much  wheat,  if  I  can.  This  will  ena 
ble  me  to  support  the  institution  the  next  year  without 
purchasing  provisions  at  a  very  dear  rate,  or  conveying 
them  through  very  bad  roads  from  eighty  to  one  hundred 
miles. 

"  Dear  brother,  pray  for  me  and  my  family,  which  now 
consists  of  myself  and  wife,  two  young  men,  and  two 
young  women ;  but  must  be  increased  by  two  additional 
teachers,  as  soon  as  our  school  house  is  finished.  Fare 
well.  Write  to  me,  and  give  all  the  instruction  and  en 
couragement  you  can. 

"I  am  sincerely  thine  in  the  Lord, 

"J.    B.    FlNLEY." 

41  We  may  consider  the  opening  of  this  mission  among 
the  aboriginals  of  our  own  country,  as  an  auspicious 
prelude  to  the  conversion  of  thousands  and  tens  of  thou 
sands  of  these  children  of  nature.  After  so  long  a 
time,  the  Christians  of  this  Kappy  land  are  waking  up 
to  the  spiritual  and  eternal  interests  of  their  {fellow  me«u 


WYANDOTT   MISSION.  149 

who,  although  inhabiting  the  same  country,  have  nev 
er  heard  of  salvation  by  the  Son  of  God.  Is  it  not 
remarkable  that  vast  sums  have  been  expended  in  this 
country,  for  the  establishment  of  missions  in  India, 
while  the  numerous  tribes  of  savages  in  our  own  neigh 
borhood,  have  been  almost  entirely  neglected?  As  all 
souls  are  of  equal  value  in  the  sight  of  God,  being 
all  purchased  by  the  blood  of  Christ,  it  should  seem 
that,  on  this  general  principle,  the  heathen  on  our  own 
continent,  have  an  equal  claim  on  the  exertions  of 
Christians.  But  there  are  various  considerations  which 
give  the  Indians  of  this  country  a  claim  on  American 
Christians  paramount  to  all  others.  Missions  and  schools 
may  be  established  among  the  American  tribes  of  Indians, 
with  a  trifling  expense,  when  compared  with  those  estab 
lishments  in  India  or  Africa. 

"  The  friendly  relation  existing  between  many  of  these 
tribes  and  the  United  States,  is  a  circumstance  peculiarly 
favorable  to  the  introduction  and  establishment  of  religion 
and  civilization.  But  at  the  same  time  that  I  consider 
these  relations  favorable  to  missionary  enterprise,  I  am 
fully  persuaded  that  the  conversion  of  these  Indians,  un 
der  God,  depends  almost  entirely  upon  the  exertion  of 
individuals.  State  policy  has  seldom  embraced  the  con 
version  and  salvation  of  the  souls  of  men.  In  every  age 
of  the  world,  the  prevalence  of  true  religion  has  depend 
ed  more  upon  the  zeal  of  individuals,  than  upon  national 
authority  and  influence.  The  history  of  the  Church  will 
afford  abundant  proof  of  this.  Nearly  every  missionary 
establishment  in  the  world,  at  the  present  time,  is  sup 
ported  by  individuals.  Perhaps  our  government  has 
done  more  to  encourage  and  support  such  exertions, 
than  any  other  under  heaven;  and  if,  as  Christians,  we 
13* 


150  HISTORY  OF  THE 

do  not  avail  ourselves  of  this  aid,  we  shall  be  doubly 
culpable. 

"  While  writing  these  remarks,  I  have  received  infor 
mation  that  delegates  from  a  number  of  tribes  of  the 
western  Indians,  are  now  on  a  visit  to  the  seat  of  our 
national  government,  with  the  most  friendly  dispositions 
toward  the  United  States,  and  desirous  to  see  their  Great 
Father,  (the  President,)  as  they  are  pleased  to  call  him.. 
Happy  will  it  be  for  them,  and  for  us,  if  their  friendly 
visit  prepares  the  way  to  introduce  them  and  their  respec 
tive  tribes  to  the  blessing  of  civilized  life,  and  the  light 
and  comfort  of  the  Gospel.  I  confess  I  feel  an  honest 
blush  at  the  consideration  that  the  Methodists  sh6uld  be 
behind  any  religious  community  in  a  work  which  is  wor 
thy  of  the  zeal  of  apostles.  It  is  deeply  to  be  regretted 
that  the  intercourse  of  the  Indians  with  the  citizens  of 
the  States,  has  generally  proved  unfriendly  to  their  relig 
ions,  if  not  their  civil,  improvement.  The  reason  is  ob 
vious.  Such  intercourse  has  furnished  the  Indians  with 
opportunities  to  witness  those  vices  which  would  disgrace 
savage  life,  and  at  which  the  child  of  nature  would  blush. 
Ardent  spirits,  equally  hostile  to  religion  and  civilization, 
have  been  made  one  of  the  principal  articles  of  trade 
with  these  poor,  untaught  creatures.  By  this  means,  al 
most  every  disorder  has  been  introduced  among  them. 
This  tremendous  engine  of  death,  more  destructive  than 
weapons  of  war,  has  scattered  its  deadly  venom  into  the 
abodes  of  savage  life;  domestic  quietude,  perhaps  the 
greatest  enjoyment  of  the  Indian,  is  disturbed:  in  the 
fatal  moment  of  intoxication,  the  parents  rise  against 
their  children,  and  the  children  against  their  parents. 
Acts  of  violence  and  death  follow  in  their  train.  Tribes 
are  involved — war  ensues — and  slaughter,  famine  and 


WYANDOTT   MISSION.  151 

desolation,  like  ferocious  beasts,  roam  abroad  through  the- 
wilderness.  All  these  evils  may  be  traced  to  their  cause. - 
To  what  ?  Ardent  spirits !  How  will  the  dealers  in  this 
mortal  poison  answer  at  the  righteous  tribunal  of  their 
eternal  Judge,  for  all  the  evils  which  result  to  the  poor 
Indians  from  this  deplorable  traffick?  Already  the  Indi 
ans  have  suffered  irreparable  injury;  for  it  is  much  to  be 
feared  that  many  of  them  have  been  ruined  for  ever.  In 
consequence  of  this  ruinous  course,  the  work  of  the  mis 
sionary  and  of  the  civilian,  has  become  doubly  difficult. 
Measures  must  be  adopted  to  stop  the  progress  of  this 
destructive  traffick,  or  to  counteract  its  pernicious  influ 
ence.  Already  thousands  of  Christians  are  presenting 
their  petitions  to  the  national  authorities,  praying  for  the 
arm  of  civil  power  to  be  stretched  out,  and  for  law  to>  in 
terpose  between  the  Indians  and  destruction.  We  have, 
indeed,  no  expectation  that  civil  authority  will  make  them 
Christians,  but  we  desire  it  may  prevent  unmerciful  spec 
ulators  from  making  them  devils.  The  most  effectual 
method  of  counteracting  the  pernicious  influence  of  this 
practice,  where  it  cannot  be  prevented,  is  to  establish 
missions  and  schools  amongst  them :  to  instruct  them  in 
the  useful  arts,  and  bring  them  to  the  knowledge  of  the 
Holy  Scriptures.  If  St.  Paul  could  say,  « I  am  debtor 
both  to  the  Greeks  and  to  the  barbarians,  both  to  the 
wise  and  to  the  unwise,'  how  much  more  are  we  debtors 
to  the  Indians  of  our  own  country  ?  We  are  in  posses 
sion  of  the  soil,  which,  by  the  laws  of  nature,  belonged 
to  them.  The  same  God  hath  created  us.  We  are  chil 
dren  of  the  same  Father.  What  would  our  condition 
have  been  better  than  theirs,  if  others  had  not  labored 
for  our  instruction  and  salvation?  The  time  has  come 
for  the  light  of  the  Gospel  to  shine  in  the  dark  corners  of 


152  HISTORY   OF    THE 

the  earth.  It  is  ardently  to  be  hoped  that  American 
Christians  will  not  sit  all  the  day  idle,  while  such  a  vast 
field  lies  before  them,  white  and  ready  for  the  harvest. 

"J.  SOULE." 

The  following  letter  from  the  Rev.  Stephen  G.  Roszel, 
will  also  aid  in  showing  the  state  of  things  at  this  time : 

"Baltimore,  January  21,  1822. 

"  MY  DEAR  BROTHER  : — Some  of  our  young  sisters 
are  zealously  engaged  in  this  city,  raising  a  juvenile  so 
ciety,  the  funds  of  which  are  to  be  applied  to  the  educa 
tion  of  the  Indian  children  under  your  care.  They  give 
themselves  the  name  of  The  Finley  and  Juvenile  Society. 
This  may  satisfy  you  of  the  estimation  in  which  they 
hold  your  laudable  exertions  to  civilize  and  evangelize 
the  savages  of  the  west. 

"The  object  of  this  letter  is  to  obtain  direct  from  you, 
what  will  be  the  probable  expense  of  educating  one  In 
dian  child  per  annum.  Direct  to  me,  to  the  care  of  the 
Rev.  Abner  Neal,  No.  174,  Market-street.  I  hope  the 
good  Lord  will  be  with  you,  and  give  you  great  success 
and  abundant  fruit  in  your  arduous  labors  ;  and  although 
I  cannot  join  you  in  the  active  business  in  which  you 
are  engaged,  I  assure  you,  you  have  my  prayers;  and  I 
shall  always  feel  a  pleasure  in  raising  all  1  can  to  aid  you* 
in  your  mission. 

**  We  are  progressing  in  our  missionary  societies,, 
though  we  have  but  recently  begun.  In  this  conference 
we  have  already  five  or  six  promising  societies.  I  shall 
not  be  surprised,  if  our  preachers  are  active  in  this  good- 
work,  if  our  conference,  in  a  few  years,  should  raise  a 
thousand  dollars  per  annum  for  missionary  purposes.. 


WYANDOTT   MISSION.  153 

Should  the  cause  suffer  or  languish,  it  will  be  for  want  of 
zeal  in  the  ministry  ;  and  if  all  our  superintendents  were 
as  much  in  the  spirit  of  the  work  as  Bishop  M'Kendree* 
they  would  inspire  the  preachers  on  this  subject. 
"  Yours,  in  much  love, 

"STEPHEN    G.    ROSZEL." 

The  next  letter  from  Mr.  Soule  will  also  present  the 
views  entertained  at  that  time,  by  this  distinguished  man, 
concerning  the  evangelization  of  the  heathen: 

"  Netv  York,  March  15,  1822. 

.  "My  DEAR  BROTHER: — Your  letter,  giving  an  ac 
count  of  the  state  of  the  Wyandott  mission  under  your 
care,  was  duly  received,  and  such  extracts  from  it  as 
were  thought  proper  were  published,  both  in  the  Maga 
zine,  and  in  a  separate  missionary  notice.  This  notice 
has  been  sent  into  almost  all  parts  of  the  Atlantic  statesy 
and  I  am  happy  to  say,  has  been  productive  of  the  most 
blessed  consequences.  Many  have  been  stirred  up  to 
zeal  and  activity  in  the  blessed  cause  of  missions ;  and 
especially  in  Baltimore  a  juvenile  society  has  been  re 
cently  formed,  the  funds  of  which  are  to  be  exclusively* 
appropriated  to  the-  support  of  the  Wyandott  mission. 

"  I  took  the  liberty  to  represent  to  the  bishops,  by  let 
ter  to  Augusta,  the  seat  of  the  South  Carolina  Confer 
ence,  the  situation  of  that  mission,  and  the  necessity  of 
making  appropriations  accordingly;  at  the  same  time, 
informing  them  that  there  were  three  thousand  dollars  in 
the  treasury,  subject  to  their  order. 

"  In  answer  to  this  letter  I  received  an  order  to  pay 
over  to  you,  for  the  benefit  of  the  missionary  establish 
ment  under  your  care,  one  thousand  dollars.  At  the- 


154  HISTORY    OF    THE 

same  time,  Bishop  George  desires  me  to  request  you,  in 
his  name,  to  write  to  him  to  meet  him  at  the  Baltimore 
Conference,  and  let  him  know  whether  this  sum  of  one 
thousand  dollars  will  answer  your  purposes.  I  have 
thought  it  proper  to  write  to  you  before  I  made  any  re 
mittance,  that  I  might  receive  such  information  from  you 
as  would  enable  me  to  remit  to  you  with  the  greatest  safe 
ty.  If  you  could  draw  on  me,  and  sell  the  draft  there,  at  a 
considerable  premium  for  such  money  as  would  answer 
your  purposes,  perhaps  it  would  be  the  best,  as  it  would 
certainly  be  the  safest  way. 

"Should  you  be  unable  to  sell  drafts  on  me  in  this 
way,  write  to  me,  and  let  me  know  particularly  what 
kind  of  money  to  send  to  you ;  (perhaps  notes  of  the 
United  States  Bank  would  be  as  good  as  any  for  you ;) 
-and  what  quantity  at  a  time,  as  it  will  be  the  safest  to 
send  it  in  perhaps  three  or  four  remittances ;  also  give 
me  particular  information  how  to  direct. 

"I  desire  to  know  the  state  of  the  mission  in  general, 
especially  of  the  school,  and  whether  any  of  the  convert 
ed  Indians  are  learning  to  read.  I  have  a  particular  de 
sire  to  make  a  present  of  a  large  quarto  Bible  to  one  of 
the  Christian  chiefs  of  the  Wyandott  nation,  with  his 
name  printed  on  the  cover,  in  golden  capitals.  If  such  a 
present  would  be  acceptable  and  useful,  let  me  know, 
and  name  in  your  next  letter  the  chief  to  whom  it  will  be 
most  proper  to  make  the  present.  Be  careful  to  have 
the  name  spelt  right  and  plain. 

"  The  great  Head  of  the  Church  is  marching  in  majes 
ty  through  our  land.  Blessed  be  God,  the  western  wil 
derness  begins  to  bud  and  blossom  like  the  rose.  Fare 
well,  my  brother.  The  Lord  give  thee  the  souls  of  the 
Indians  as  thy  hire,  JOSHUA  SOULE, 


WYANDOTT   MISSION.  155 

"**N.  B.  Your  proposed  history  of  the  Indians,  I 
think,  would  be  highly  interesting.  I  should  be  glad  to 
contribute  all  in  my  power." 

As  soon  as  the  health  of  my  wife  would  admit,  we 
started  for  the  settlement;  and  after  much  and  deep  afflic 
tion,  we  reached  Urbana,  and  were  kindly  received  by 
our  friends,  brother  Reynolds  and  wife,  and  many  others. 
This  year  our  annual  conference  was  held  in  the  town  of 
Marietta.  Three  of  our  chiefs  were  appointed  by  the 
quarterly  meeting  conference  to  attend  the  annual  con 
ference,  and  were  conducted  there  by  brother  Jacob 
Hooper.  It  was  with  great  difficulty  that  I  reached  it; 
and  had  it  not  been  for  the  kindness  of  brothers  A.  W. 
Elliott,  Wright,  and  Strange,  I  could  not  have  got  along. 
They  once  took  me  out  of  the  carriage,  and  laid  me  on 
the  ground  to  die.  Brother  Elliott  took  off  his  hat,  and 
brought  me  a  little  water  from  a  small  stream,  to  cool  my 
parched  mouth ;  and  my  good  brother  Wright  staid  and 
conveyed  me  to  the  place  where  conference  met. 

Three  chiefs,  as  above  stated,  and  an  interpreter,  (Wil 
liam  Walker,  Jr.,)  attended  the  conference,  held  August, 
1822.  The  following  is  the  address  of  Between-the- 
logs,  followed  by  those  of  Hicks  and  Mononcue,  as  de 
livered  to  the  conference,  interpreted  by  the  interpreter, 
and  taken  down  as  uttered,  by  the  Rev.  Cornelius  Spring 
er,  secretary  of  the  conference.  Bishop  M'Kendree's 
reply  is  also  added : 

"  Brothers,  we  have  all  met  here  in  peaceful  times,  and 
feel  happy  to  see  you  all  well ;  and  your  business  seems 
to  go  on  in  good  order  and  peace.  This  being  the  day 
appointed  to  hear  us  speak  on  the  subject  of  our  school 
and  mission,  which  you  have  established  among  us,  we 


156  HISTORY    OF   THE 

think  it  proper  to  let  you  know  that  when  our  father,  the 
President,  sent  to  us  to  buy  our  land,  and  we  all  met  at 
Fort  Meigs,  that  it  was  proposed  that  we  should  have  a 
school  among  us,  to  teach  our  children  to  read ;  and  many 
of  the  chiefs  of  our  nation  agreed  that  it  was  right,  and 
that  it  was  a  subject  on  which  we  ought  to  think.  To 
this,  after  consulting,  we  all  consented.  But  government 
has  not  yet  sent  us  a  teacher.  Brothers,  you  have,  and 
we  are  glad  and  thankful  the  mission  and  school  are  in  a 
prosperous  way,  and  we  think  will  do  us  much  good  to 
come.  Many  ministers  of  the  Gospel  have  come  to  us 
in  our  land,  who  seemed  to  love  us  dearly,  and  offered 
to  send  us  ministers  and  teachers  to  establish  missions 
and  schools  among  us ;  but  we  always  refused,  expecting 
government  would  send  us  some,  which  they  promised 
to  do,  and  which  was  most  consistent  with  the  wishes  of 
our  chiefs :  but  when  you  sent  our  first  brother  to  preach, 
xve  were  pleased,  and  listened  with  attention.  Then 
when  you  sent  our  good  brother  Finley,  we  rejoiced,  for 
we  all  thought  he  was  a  good  man,  and  loved  our  nation 
and  children,  and  was  always  ready  to  do  us  good ;  and 
when  he  moved  out,  all  our  chiefs  received  him  with  joy, 
and  our  people  were  all  very  glad.  Brothers,  we  are 
sorry  to  tell  you  that  this  is  not  so  now.  Since  that 
time  some  of  the  chiefs  have  withdrawn  their  warm  love, 
and  this  influences  others  to  do  so  too.  Brothers,  they 
have  not  done  as  well  as  we  expected,  and  we  feel  aston 
ished  at  the  conduct  of  our  chiefs :  they  have  backslidden. 
But  there  are  some  of  us  yet  in  favor  of  this  mission,  if 
the  rest  have  gone  backwards ;  and  we  still  wish  to  have 
the  mission  continued,  and  school  also.  Though  the 
chiefs  have  mostly  left  us,  yet  there  are  four  faithful  ones 
among  us,  (viz.,  Between-the-log-s,  Hicks,  Mononcue, 


WYANDOTT   MISSION.  157 

and  Peacock.)  "Brothers,  we  know  the  cause  why 
they  have  withdrawn.  It  was  the  words  of  the  Gospel. 
Brothers,  it  is  too  sharp  for  them :  it  cuts  too  close.  It 
cuts  all  the  limbs  of  sin  from  the  body,  and  they  dont 
like  it ;  but  we  (meaning  the  other  four)  are  willing  to 
have  all  the  limbs  of  sin  cut  from  our  bodies,  and  live 
holy.  We  want  the  mission  and  school  to  go  on,  and  we 
believe  that  the  great  God  will  not  suffer  them  to  fall 
through;  for,  brothers,  he  is  very  strong,  and  this,  broth 
ers,  is  our  great  joy.  The  wicked  that  do  not  like  Jesus, 
raise  up  their  hands  and  do  all  they  can  to  discourage  and 
destroy  the  love  of  the  little  handful ;  and  with  their 
lands  they  cover  over  the  roots  of  wickedness.  But, 
brothers,  they  may  do  all  they  can  to  stop  it,  the  work 
will  go  on  and  prosper,  for  the  great  God  Almighty  holds 
it  up  with  his  hand.  When  you  placed  my  Finley 
amongst  us  in  our  own  country,  we  rejoiced;  and  we 
have  been  much  pleased  with  his  living  amongst  us  ever 
since.  He  is  a  plain  man  :  he  does  not  flatter  our  peo 
ple  :  he  preaches  plain  truth.  He  says  to  them,  this  is 
the  way  to  life,  and  this  is  the  way  to  damnation.  Broth 
ers,  we  suppose  this  is  the  reason  why  some  have  turned 
enemies  to  our  brother ;  but  he  pleases  all  those  who  are 
Avilling  ro  serve  God,  and  love  his  ways ;  therefore,  we 
have  nothing  to  fear  concerning  the  mission  and  school. 
They  are  built  on  a  solid  rock,  and  look  like  prospering. 
For  our  parts,  we  have  no  learning,  and  we  are  now  get 
ting  old,  and  it  is  hardly  worth  our  while  to  trouble  our 
selves  about  learning  now  ;  but  we  want  very  much  our 
children  learned,  and  we  hope  our  school  and  mission 
will  do  great  good  for  them." 

Here  Between-the-logs  stopped,  and  JOHN  HICKS  arose 
and  said,  "Brothers,  I  feel  great  thanks  toward  our  heav- 
14 


158  HISTORY    OF    THE 

enly  Father,  for  keeping  us  and  bringing  us  here.  Not 
long  ago  one  of  my  brethren  asked  me  my  opinion  of 
the  school.  I  told  him  I  would  send  all  my  children,  for 
this  reason :  Not  a  great  while  ago  I  stood  in  darkness, 
and  knew  but  little  of  God,  and  all  I  did  know  was  dark; 
so  that  I  could  not  see  clear.  But  I  heard  our  brethren 
preach  out  of  the  good  Book  of  God.  This  word  waked 
up  my  mind,  and  cut  my  heart.  Brothers,  it  brought  me 
to  pray,  and  seek,  and  love  the  great  God  of  heaven  and 
his  ways.  This  is  the  reason  I  want  my  children  to 
learn  to  read  the  great  Book  of  God,  and  understand  it, 
and  get  religion,  that  they  may  be  happy  in  this  world 
and  the  next.  Brothers,  I  dont  want  to  be  long  on  the 
subject,  but  will  let  you  know  that  I  am  of  the  same 
opinion  with  my  brother  that  spoke  before  me,  with  re 
spect  to  our  brother  Finley.  I  hope  you  will  still  con 
tinue  him  with  us ;  he  has  done  us  much  good ;  he  has 
been  the  means  of  converting  souls ;  so  that  many  bad 
men  have  become  good  men,  and  very  wicked  sinners 
have  turned  to  the  Lord,  and  now  keep  his  good  words. 
May  the  Great  Spirit  keep  him  amongst  us,  and  bless 
his  labors." 

Then  he  took  his  seat,  and  brother  MONONCUE  spoke 
as  follows:  "Brothers,!  have  not  much  to  say.  You 
see  us  all  three  here  to-day,  in  health  and  peace,  for 
which  we  are  very  thankful  to  God.  You  will  not  ex 
pect  much  from  me  on  the  subject  of  the  mission  and 
school,  as  my  brothers  have  spoken  before  me  all  that  is 
necessary.  I  wish  just  to  say,  we  want  our  brother  Fin- 
ley  still  to  live  amongst  us.  For  my  part,  last  year  I 
expected  he  would  come  amongst  us,  and  it  turned  out 
so,  and  I  was  very  glad,  and  I  am  still  much  pleased  with 
him.  The  conference  made  a  good  choice  ;  it  was  our 


WYANDOTT    MISSION.  159 

choice  ;  and  the  Good  Spirit  was  pleased  to  give  it  to  us. 
He  has  a  particular  manner  of  teaching  and  preaching  to 
us,  different  from  other  teachers  who  have  been  amongst 
us;  and  God  owns  and  blesses  his  labors.  May  he  still 
go  on  and  prosper.  We  want  him  amongst  us  still.  I 
know  that  the  words  he  speaks  are  of  God.  When  he 
preaches,  I  feel  his  truth  in  my  heart — in  my  soul.  0 
brothers  !  it  makes  my  soul  happy.  All  of  us  want  him 
with  us :  his  life  amongst  us  is  very  useful,  because  it  is 
straight.  He  was  very  industrious  all  the  time  he  has 
been  with  us,  and  learns  our  people  to  work ;  and  since 
he  has  left  us,  we  have  been  lost,  though  it  has  been  but 
a  few  days.  We  have  felt  as  if  our  oldest  brother  was 
taken  from  us,  and  the  place  where  he  lived  all  looked 
sorry.  But  what  feelings  of  joy  did  we  feel  in  our  hearts 
when  we  met  our  brother  at  this  place,  and  took  him  by 
the  hand  !  We  thank  the  Almighty  God  who  has  spared 
our  brother.  The  great  objections  that  our  chiefs  have 
against  our  brother  Finley  is :  A  colored  man  that 
preached  to  us  used  to  feed  them  on  milk.  This  they 
liked  very  well ;  but  our  brother  Finley  fed  them  on 
meat.  This  was  too  strong  for  them,  and  so  they  will 
not  eat.  But  those  that  want  to  love  God  and  his  ways, 
could  eat  both  milk  and  meat;  it  does  well  with  us,  and 
we  feel  always  hungry 'for  more."  After  requesting  the 
conference  to  employ  a  steady  interpreter  for  the  use  of 
the  school  and  Gospel,  he  sat  down. 

BISHOP  M'KENDREE  replied  in  substance  as  follows  : 
"We  are  glad — -we  are  exceedingly  joyful,  to  see  this 
day ;  for  we  have  long  been  anxious  to  see  the  time  when 
our  red  brethren  of  the  west  would  embrace  religion. 
Our  joy  is  abundantly  increased  when  we  see  you  face  to 
face,  and  hear  the  Gospel  from  your  own  mouths.  We 


160  HISTORY    OF    THE 

are  well  disposed  towards  you.  In  us  you  have  real 
friends ;  and  you  may  be  well  assured  that  our  kindness 
will  be  continued.  We  will  make  every  exertion  possi 
ble  to  educate  and  instruct  your  children.  These  men 
(alluding  to  the  conference)  are  not  the  only  friends  you 
have.  You  have  many  throughout  the  country  in  gener 
al.  In  the  great  cities,  the  white  people  feel  for  their 
red  brethren,  and  are  forming  societies  to  send  them  help. 
The  Great  Spirit  has  come,  not  only  on  the  old  men,  but 
also  on  the  little  children.  In  Baltimore,  there  is  a  soci 
ety  formed  for  the  purpose  of  sending  help  to  educate 
your  children.  If  you  will  stand  by  us,  we  will  stand 
by  you.  We  will  unite  with  you  in  prayer  for  your  suc 
cess,  and  for  the  conversion  of  your  brethren  who  have 
backslidden  and  left  you ;  and  if  you  continue  faithful, 
God  will  convince  them,  and  they  will  return  to  you 
again.  But  in  all  this  let  us  look  up  to  God  for  success." 


WYANDOTT   MISSION.  161 


CHAPTER  VI. 

The  author  is  appointed  to  the  Lebanon  district,  and  superinten 
dent  of  the  mission — Charles  Elliott  is  appointed  missionary — Ar 
rives  at  Sandusky  early  in  October — A  school  committee  appointed — 
A  school  opened,  and  becomes  very  large — Two  teachers,  viz.,  Wil 
liam  Walker,  Jr.,  and  Lydia  Barstow,  appointed — Revival  among 
the  children — The  author  quits  the  district,  and  takes  charge  of  the 
mission — Brother  Elliott  is  employed  in  making  collections  for  the 
mission — Opposition  of  the  heathen  party — Bloody-eyes  determines 
to  kill  his  brother,  Between-the-logs — The  author's  rencounter  with 
the  head  chief,  De-un-quot,  and  his  party — Their  dress — The  chief 
maintains  that  there  are  two  gods,  one  of  the  whites,  another  of  the 
red  men — The  author's  reply  to  this  theory — Pertinent  remarks  of 
Between-the-logs — The  head  chief  dies  shortly  after — His  wife 
joins  the  Church — Difficulty  in  exercising  Discipline — A  curious 
case  between  a  trader  and  Between-the-logs. 

SUCH  was  the  state  of  my  own  health  and  that  of  my 
wife,  that  at  the  conference  held  at  Marietta,  in  August, 
1822,  it  was  thought  doubtful  whether  I  could  take  my 
stand  again  at  the  mission.  Therefore,  my  name  was 
set  down  to  the  Lebanon  district,  and  superintendent  of 
the  mission,  with  the  understanding  that  if  my  health  re 
turned,  I  was  to  go  back,  and  brother  John  Strange  was 
to  take  my  place  on  the  district.  Brother  Charles  Elliott 
was  appointed  missionary,  and  also  to  take  charge  of  the 
school.  Brother  Elliott  arrived  at  the  mission  house  on 
the  1st  of  October,  and  commenced  his  labors.  The 
house  now  being  in  a  state  of  readiness  to  receive  schol 
ars  on  a  larger  scale  than  before,  the  school  increased 
rapidly.  I  did  not  reach  the  place  until  the  last  of  Octo 
ber.  We  then  held  our  sacramental  meeting,  and  a  coun 
cil  with  the  chiefs.  We  fixed  on  a  time  to  commence  the 
school ;  and  lest  some  difficulty  might  take  place  to  the 
disadvantage  of  the  institution,  we  appointed  a  school 
committee,  consisting  of  five  persons,  who  were  cohsid- 
14* 


162  HISTORY    OF    THE 

ered  the  most  substantial  members  of  the  Wyandott  so 
ciety,  four  of  them  being  chiefs  of  the  nation,  viz.,  Be- 
tween-the-logs,  John  Hicks,  Mononcue,  Peacock,  and 
Squire  Gray-eyes.  These  were  to  oversee  the  conduct 
of  the  children,  and  if  any  difficulty  should  arise  between 
the  teacher  and  the  parents  or  guardians  of  the  children, 
or  should  any  of  the  children  misbehave  or  become  un 
ruly,  the  matter  was  to  be  submitted  to  the  committee, 
who,  after  the  parties  were  heard,  should  determine  what 
was  to  be  done  in  the  case.  And  if  any  evil  report  should 
be  raised  against  the  school,  and  should  the  parents  or 
guardians  become  uneasy,  this  committee  was  to  examine 
into  it,  and  make  it  plain  and  satisfactory  to  the  nation. 
Having  thus  agreed  on  the  plan  of  governing  the  school, 
I  returned  to  the  district.  A  short  time  after  this,  brother 
Elliott  wrote-  to  me  that  the  school  had  increased  beyond 
all  expectation,  and  that  the  children  were  much  in  need 
of  clothing.  As  soon  as  possible,  I  went  to  their  relief 
with  a  supply,  which  lasted  until  spring.  The  school  be 
came  so  large  that  it  was  now  thought  necessary  to  em 
ploy  a  male  and  female  teacher.  William  Walker,  Jr., 
was  employed  to  good  advantage,  as  he  belonged  to  the 
nation,  and  could  speak  their  language ;  and  sister  Lydia 
Barstow  was  their  female  teacher. 

This  winter  the  work  of  God  commenced  in  the  mis 
sion  family,  and  many  of  the  children  embraced  religion. 
It  was  not  unusual  for  them  in  the  evening,  to  sing  and 
pray  together,  and  sometimes  they  would  meet  each  oth 
er  in  class  meeting.  Before  they  lay  down  to  sleep,  I 
have  stood  in  the  evening,  and  heard  them  in  the  bushes 
at  secret  prayer,  and  so  much  engaged  that  they  would 
break  out  into  shouts.  First  one,  and  then  another, 
would  go  and  join  in  singing :  and  others  collecting  to- 


WYANDOTT   MISSION.  163 

gether  with  them,  they  would  have  a  prayer  meeting. 
Sister  Barstow  was  well  calculated  to  watch  over  and 
teach  them  in  their  spiritual  interests,  and  frequently  held 
prayer  and  class  meetings  with  them.  Wm>  Walker,  Jr., 
the  school  teacher,  sought  and  found  the  Lord,  and  be 
came  very  zealous  in  the  cause.  We  formed  a  class  at 
the  mission  house,  of  the  children,  boys  and  girls,  and 
appointed  him  leader.  While  God  thus  blessed  us  at 
home,  the  work  spread  through  the  nation,  and  our  meet 
ings  were  almost  every  one  crowned  with  the  conversion 
of  souls,  so  that  the  society  grew  from  sixty-five  to  up 
wards  of  two  hundred. 

Circumstances  made  it  necessary  for  me  to  quit  the 
district,  and  stay  all  the  time  at  the  mission,  and  brother 
Elliott  spent  much  of  his  time  in  collecting  things  for  the 
mission. 

The  prosperity  of  the  Church  excited  a  great  opposi 
tion  in  the  heathen  party,  so  that  we  had  some  long  com 
bats  on  the  subject  of  religion.  Bloody-eyes,  the  brother 
of  Between-the-logs,  went  to  his  brother's  house  one  day 
to  kill  him  for  departing  from  their  Indian  religion.  He 
seized  him  by  the  hair,  and  stood  with  his  tomahawk 
drawn,  while  Between-the-logs  said,  "Brother,  have  I 
done  you  any  harm  ?  am  I  not  as  kind  to  you  as  ever  I 
was  ?  If  you  will  kill  me  for  loving  you  and  my  God, 
you  may,  but  I  will  not  hurt  you ;  and  I  know  if  you  do 
kill  me,  I  shall  go  straight  to  heaven,  for  I  feel  the  love 
of  God  now  in  my  soul."  This  caused  Bloody-eyea  to 
desist,  saying,  "I  will  give  you  one  year  to  think  and 
turnback;"  and  so  he  left  him.  Sometime  after  this, 
Between-the-logs  sent  for  me  one  evening.  I  went,  and 
to  my  surprise,  found  there  his  brother,  Bloody-eyes,  the 
interpreter,  and  another  person*.  After  supper  and  a 


164  HISTORY    OF    THE 

smoke  of  the  pipe  of  peace,  he  commenced  on  the  sub 
ject  of  religion,  and  soon  got  the  old  man  and  myself  en 
gaged  in  a  conversation,  which  lasted  until  nine  o'clock 
next  day.  He  agreed  that  he  would  try  and  reform  his 
life,  and  seek  the  salvation  of  his  soul.  This  he  did, 
joined  society,  and  died  afterwards  in  great  peace. 

Sometime  after  this,  the  head  chief,  De-un-quot,  and 
his  party,  came  one  Sabbath  to  the  council  house,  where 
we  held  our  meetings,  dressed  up  and  painted  in  real 
savage  Indian  style,  with  their  head  bands  filled  with  sil 
ver  bobs,  their  head-dress  consisting  of  feathers  and 
painted  horse  hair.  The  chief  had  a  half  moon  of  silver 
on  his  neck  before,  and  several  hangings  on  his  back. 
He  had  nose-jewels  and  ear-rings,  and  many  bands  of 
silver  on  his  arms  and  legs.  Around  his  ankles  hung 
many  buck-hoofs,  to  rattle  when  he  walked.  His  party 
were  dressed  in  a  similar  style.  The  likenesses  of  ani 
mals  were  painted  on  their  breasts  and  backs,  and  snake? 
on  their  arms.  When  he  came  in,  he  addressed  the  con 
gregation  in  Indian  style,  with  a  polite  compliment;  and 
then  taking  his  seat,  struck  fire,  took  out  his  pipe,  lighted 
it,  and  commenced  smoking.  Others  of  his  party  fol 
lowed  his  example.  I  knew  this  was  done  by  way  of 
opposition,  and  designed  us  an  insult.  Soon  after,  I  took 
my  text,  John  v,  16,  "  Wilt  thou  be  made  whole  1"  &c. ; 
and  commenced  on  the  diseases  of  man's  soul,  and  show 
ed  from  history,  the  injustice  of  one  nation  to  another; 
the  treatment  of  the  white  people  to  the  natives  of  North 
and  South  America ;  the  conduct  of  man  to  his  brother, 
and  his  conduct  to  himself,  his  drunkenness,  &c. ;  and 
that  all  the  good  we  have  comes  from  God,  to  make  us 
happy.  But  that  we,  from  the  badness  of  our  hearts, 
use  these  blessings  to  our  own  hurt ;  and  that  all  evil 


WYANDOTT   MISSION.  165 

proceeds  out  of  the  heart :  therefore,  all  our  hearts 
must  be  evil,  and  that  continually ;  that  we  are  proud, 
and  of  this  we  have  an  example  before  us,  in  our  grand 
father,  the  head  chief.  Surely  these  things  can  do  him 
no  good,  but  to  feed  a  proud  heart.  They  will  not  warm 
his  body  when  cold,  nor  feed  him  when  he  is  hungry. 

As  soon  as  I  sat  down,  he  arose  with  all  the  dignity  of 
an  Indian,  and  spoke  as  follows :  "  My  friends,  this  is  a 
pretty  day,  and  your  faces  all  look  pleasantly.  I  thank 
the  Great  Spirit  that  he  has  permitted  us  to  meet.  I  have 
listened  to  your  preacher.  He  has  said  some  things  that 
are  good,  but  they  have  nothing  to  do  with  us :  we  are 
Indians,  and  belong  to  the  red  man's  God.  That  Book 
was  made  by  the  white  man's  God,  and  suits  them. 
They  can  read  it — we  cannot;  and  what  he  has  said,  will 
do  for  white  men,  but  with  us  it  has  nothing  to  do. 
Once,  in  the  days  of  our  grand-fathers,  many  years  ago, 
this  white  man's  God  came  himself  to  this  country  and 
claimed  us.  But  our  God  met  him  somewhere  near  the 
great  mountains,  and  they  disputed  about  the  right  to  this 
country.  At  last  they  agreed  to  settle  this  question  by 
trying  their  great  power  to  remove  a  mountain.  The 
white  man's  God  got  down  on  his  knees,  opened  a  big 
Book,  and  began  to  pray  and  talk,  but  the  mountain  stood 
fast.  Then  the  red  man's  God  took  his  magic  wand, 
and  began  to  pow-wow,  and  beat  the  turtle  shell,  and  the 
mountain  trembled,  shook,  and  stood  by  him.  The  white 
man's  God  got  scared,  and  ran  off,  and  we  have  not  heard 
of  him  since,  unless  he  has  sent  these  men  to  see  what 
they  can  do."  All  the  time  he  was  speaking,  the  heath 
en  party  were  on  tiptoe,  and  often  responded,  saying, 
"  Tough  gondee,"  that  is,  true  or  right;  and  seemed  to 
think  they  had  won  the  victory. 


166  HISTORY    OF    THE 

As  soon  as  he  sat  down,  I  arose  and  said,  "  Our  grand 
father  is  a  great  man — he  is  an  able  warrior,  a  great  hun 
ter,  and  a  good  chief  in  many  things ;  and  in  all  this,  I 
am  his  son.  But  when  it  comes  to  matters  of  religion, 
he  is  my  son,  and  I  am  his  father.  He  has  told  us  a 
long  and  queer  story.  I  wonder  where  he  obtained  it? 
He  may  have  dreamed  it,  or  he  has  heard  some  drunken 
Indian  tell  it;  for  you  know  that  drunkards  always  see 
great  sights,  and  have  many  revelations,  which  sober 
men  never  have."  (Here  my  old  friend  Mononcue  said, 
"  7*oi(gh  gondee.")  "  But  my  friend,  the  head  chief,  is 
mistaken  about  his  gods ;  for  if  it  requires  a  God  for 
every  color,  there  must  be  many  more  gods.  This  man 
is  black,  (pointing  to  Pointer,)  I  am  white,  and  you  are 
red.  Who  made  the  black  man?  where  is  his  God? 
This  Book  tells  you  and  me,  that  there  is  but  one  God, 
and  that  he  made  all  things,  and  all  nations  of  the  earth 
of  one  blood,  to  dwell  together;  and  a  strong  evidence  is, 
that  the  difference  of  color  is  no  obstacle  to  generation. 
God  has  diversified  the  color  of  the  plants.  Go  to  the 
plains,  and  see  how  varied  they  are  in  their  appearance. 
Look  at  the  beasts :  they  are  of  all  colors.  So  it  is  with 
men.  God  has  given  them  all  shades  of  color,  from  the 
jet  black  to  the  snow  white.  Then  your  being  a  red 
man,  and  I  a  white  man,  is  no  argument  at  all  that  there 
are  two  gods.  And  I  again  say,  that  this  Book  is  true, 
in  what  it  states  of  man  having  a  bad  heart,  and  being 
wicked;  and  that  my  friend  has  a  proud  heart,  is  evident 
from  his  dress,  and  painting  himself.  God  made  me 
white,  and  that  man  black.  We  are  contented.  But  my 
friend  does  not  think  the  Great  Spirit  has  made  him  pret 
ty  enough — he  must  put  on  his  paint  to  make  himself 
look  better.  This  is  a  plain  proof  that  he  is  a  proud 


WYANDOTT    MISSION.  167 

man,  and  has  an  evil  heart."  Seeing  that  the  chief  was 
angry,  I  said,  ' '  My  grand-father  will  not  get  angry  at  his 
son  for  telling  him  the  truth,  but  he  might  if  I  had  told 
him  a  lie." 

He  then  rose,  considerably  excited,  saying,  "I  am 
not  angry;  but  you  cannot  show  in  all  your  Book,  where 
an  Indian  is  forbid  to  paint.  You  may  find  where  white 
people  are  forbid,  but  you  cannot  show  where  an  Indian 
is."  I  then  arose,  and  read  from  the  third  chapter  of 
Isaiah,  at  the  sixteenth  verse ;  and  told  him  that  these 
people  were  not  white  men,  as  the  Americans,  and  yet 
were  forbidden  to  use  those  foolish  ornaments.  He  arose 
and  said  I  had  not  read  it  right.  I  then  handed  the  Book 
to  one  of  the  Mr.  Walkers,  and  he  read  and  interpreted 
it ;  so  that  the  old  man  was  at  last  confounded,  and  said 
no  more. 

Then  Between-the-logs  rose  and  said,  "I  am  glad  that 
this  day  has  come,  and  we  have  all  heard  for  ourselves." 
Then  turning  to  the  head  chief,  he  addressed  him  thus : 
"You  ought  to  examine  your  religion  well,  and  see  that 
it  be  true ;  for  if  you  are  lost,  you  will  take  with  you  all 
these  men,  and  many  others.  The  strength  and  truth  of 
religion,  are  known  by  its  fruits.  Has  your  -  religion 
made  you  better  men  ?  I  know  the  strength  of  both.  I 
followed  yours  to  the  end,  and  it  never  did  me  any  good; 
but  I  still  was  a  bad  man,  with  a  bad  heart.  I  have  tried 
the  religion  of  this  Book.  I  have  prayed  to  God  as  it 
told  me,  and  he  has  answered  me  from  heaven,  and  made 
my  heart  better.  .  I  have  ceased  getting  drunk,  and  laid 
aside  all  other  bad  practices ;  and  now  I  have  peace.  I 
will  make  a  bargain  with  you  this  day.  You  go  on  your 
own  way,  and  take  all  that  company  with  you ;  and  if 
you  are  all  lost,  you  shall  bear  the  whole  blame  and  pun- 


168  HISTORY    OF    THE 

ishment;  and  I  will  take  these,  (pointing  to  the  Christian 
party,)  and  if  they  will  walk  according  to  this  Book,  I 
will  take  the  blame  and  punishment,  if  they  are  lost." 
But  De-un-quot  said,  "  No— I  am  the  head  of  the  nation, 
and  the  head  ought  to  be  believed.  With  these  arms  I 
can  take  hold  <jf  both  parties,  and  try  to  keep  you  both 
steady." 

This  ended  the  controversy,  and  I  believe  I  was  never 
again  attacked  in  public.  But  on  one  occasion,  when 
there  was  a  great  and  good  work,  and  several  had  joined 
society,  the  head  chief  said,  "This  religion  may  go  into 
all  the  houses  on  this  reservation,  but  into  mine  it  shall 
not  come."  In  less  than  a  year,  the  old  man  was  called 
away  by  death.  A  short  time  after,  Between-the-logs,  at 
a  meeting,  called  the  attention  of  the  congregation  to 
what  De-un-quot  had  said.  Said  he,  "  God  has  taken 
him  out  of  the  door,  and  now  let  his  wife  and  children 
take  in  Christ.  He  has  taken  Winnetauke,  and  others, 
that  stood  in  the  door,  and  he  will  soon  take  away  all 
that  stand  in  the  door ;  for  you  might  as  well  stop  the 
roaring  thunder-storm,  by  lifting  up  your  hand,  as  to  stop 
this  religion.  God  has  said  it  shall  go  unto  all  nations ; 
and  who  can  overcome  God?  None."  The  head  chief's 
wife  then  came  forward,  joined  the  Church,  and  asked 
them  to  come  and  hold  prayer  meeting 'at  her  house.  So 
the  Lord  got  into  the  head  chief's  house,  and  his  family 
embraced  religion.  Reader,  are  you  standing  in  the 
door?  Take  care  that  you  are  not  taken  out  of  it,  to 
admit  the  Lord  into  your  family. 

We  hud  some  difficulties  arising  from  the  administra 
tion  of  Discipline.  The  total  ignorance  of  the  Indians 
respecting  Discipline  was  the  cause.  It  was  a  hard  task 
for  them  to  learn  the  reason  for,  and  the  object  to  be  ob- 


WYANDOTT   MISSION.  169 

tained,  by  a  wholesome  government.  Here  I  will  relate 
a,  case.  Charges  were  brought  against  Between-the-logs 
for  the  non-payment  of  a  debt,  contracted  with  an  Indi 
an  trader  some  years  before.  The  circumstances  were 
these:  Between-the-logs  took  between  three  and  four 
hundred  raccoon  skins  to  market,  and  went  to  a  trader  to 
sell  them.  The  trader  offered  twenty-five  cents  per  skin, 
part  in  goods  and  part  in  money.  Between-the-logs  re 
fused  it,  saying  he  must  have  fifty  cents.  The  trader 
said  that  the  price  of  raccoon  skins  had  fallen,  and  none 
were  giving  more  than  twenty-five  cents.  After  much 
persuasion,  and  declaring  that  he  had  told  him  the  truth, 
the  trader  offered,  in  addition  to  the  twenty-five  cents,  a 
small  premium,  so  that  he  obtained  the  old  man's  winter 
hunting  at  that  price.  Between-the-logs  then  went  to 
another  trader,  who  asked  him  what  he  had  done  with 
his  \vinter' s  skins  ?  To  this  he  replied,  that  he  had  sold 

them  to  Mr. .     "  How  much,"  said  the  trader,  "did 

you  get  for  them  ?"  "  Twenty-five  cents,"  said  Between- 
the-logs—"  half  in  cash  and  the  rest  in  goods."  "  Well," 
said  the  trader,  "if  you  had  come  to  me,  I  would  have 
given  you  fifty  cents ;  for  skins  here  bear  a  good  price 
this  year."  From  this  place  Between-the-logs  went 
to  Urbana;  and,  on  inquiring,  ascertained  that  he  had 
been  deceived  both  in  the  price  of  the  skins  and  of  the 
goods  also ;  for  the  goods  were  much  dearer  than  he  could 
have  purchased  them  in  Urbana.  This  raised  his  Indian 
temper.  But  while  he  remained  at  Urbana,  the  trader  to 
whom  he  had  sold  his  skins,  came,  with  a  wagon  load  of 
fur,  to  get  more  dry  goods.  "  Now,"  said  Between-the- 
logs,  "I  will  trap  him,  if  I  can."  He  wanted  saddlery; 
and  as  he  requested  the  trader  to  go  his  security,  which 
he  readily  did,  Between-the-logs  purchased,  on  his  credit, 
15 


170  HISTORY    OF    THE 

the  amount  out  of  which  he  had  cheated  him.  He  then 
said,  "You  have  set  your  trap  and  caught  me:  now  I 
have  caught  you  in  mine,  and  we  are  even."  When  the 
saddler  called  for  his  money,  the  trader  had  to  pay  it. 
Between-the-logs  refused  to  pay  the  trader,  saying, 
"You  have  cheated  me  by  lying,  and  I  have  now 
caught  you."  This  trader  complained  of  Between-the- 
logs  to  the  other  Christian  chiefs,  and  they  would  not 
rest,  for  they  thought  it  a  disgrace  to  religion.  I,  there 
fore,  called  a  committee,  and  the  trial  commenced.  This 
produced  great  excitement.  To  try  an  Indian  chief  was 
an  unheard  of  thing.  I  labored  all  night  to  convince  him 
that  he  must  not  do  evil  that  good  might  come  by  it;  for, 
said  I,  if  my  neighbor  does  wrong,  I  must  not  do  wrong 
to  match  him.  But  he  insisted  that  on  the  principles  of 
sheer  justice  to  himself  and  his  famity,  he  had  done  no 
wrong ;  that  the  trader  had  put  his  hand  into  his  pocket, 
and  all  he  had  done  was  to  put  his  hand  into  the  trader's 
pocket,  and  take  his  own  back.  He  could  see  no  crime 
in  that.  As  the  trader  had  got  his  money,  he  was  not 
the  sufferer,  and  he  thought  it  was  just.  I  then  labored 
to  persuade  him  to  compromise  the  matter;  but  he  said 
he  would  have  nothing  to  do  with  the  man,  for  he  was  a 
notorious  cheat.  But  he  \vould  make  a  proposition  to  his 
accusers,  if  they  would  accept  of  it.  He  said  he  would 
be  perfectly  satisfied  to  leave  the  whole  business  to  me. 
He  said  furthermore,  that  he  had  a  steer,  which  I  might 
take,  and  do  with  it  in  the  case  as  I  thought  best  and 
right;  for  he  was  confident  that  I  knew  more  about  the 
principles  of  justice  between  man  and  man,  than  he  did. 
But  his  mind  was  fixed,  and  he  thought  it  would  never 
alter.  So  all  the  parties  agreed  to  leave  it  to  me.  With 
the  steer  I  paid  the  trader,  and  so  the  thing  was  adjusted. 


WYANDOTT    MISSION.  171 


CHAPTER  VII. 

The  author  visits  neighboring  tribes — Conversation  with  the 
chiefs  on  the  dift'erence  between  Methodist  and  Presbyterian  doc 
trine — Visit  to  the  Mohawks — Dangerous  passage  over  Honey 
creek — Interesting  meeting  and  formation  of  a  class  among  the 
Mohawks — Visit  to  the  Senecas — The  Seneca  feast — Reception  of 
the  Wyandotts — Speech  respecting  the  Seneca  prophet — Prelimi 
nary  answer  of  Between-the-logs — Commences  a  religious  meet 
ing — Admirable  speech  on  the  superiority  of  the  Christian  over 
the  Indian  religion — Answers  and  objections — Speech  of  Hicks — 
Speech  of  Mononcue — His  description  of  the  judgment — Effect 
on  the  hearers — Closing  interview  of  the  Seneca  and  Wyandott 
chiefs — The  author  renews  his  acquaintance  with  Wipiug-stick,  a 
chief — Good  effects  of  their  visit  upon  the  Senecas. 

ABOUT  July  I  visited  some  of  the  neighboring  tribes, 
in  company  with  Between-the-logs,  Mononcue,  John 
Hicks,  with  Jonathan  Pointer  for  interpreter.  The  riv 
ers  and  creeks  were  very  full,  and,  in  the  very  outset,  we 
had  to  swim  our  horses  over  the  Sandusky  river.  We, 
ourselves,  however,  crossed  in  a  canoe. 

After  we  had  caught  our  animals  and  adjusted  our  bag 
gage,  we  set  out,  cheerfully  conversing  on  the  subject  of 
religion.  I  was  asked  by  Mononcue  wherein  the  Pres 
byterians  and  Methodists  differed  in  their  views  of  relig 
ion.  I  told  him  the  principal  difference  was  briefly  this : 
The  Methodists  believe  that  all  men  may  obtain  religion, 
if  they  will  seek  it ;  and  persevering,  may  be  finally  saved ; 
but  that  if  unfaithful  after  they  have  obtained  religion, 
they  will  lose  it,  and  perish  for  ever.  The  Presbyteri 
ans  believe  that  none  can  experience  religion  but  the 
elect,  or  those  whom  God  has  made  for  the  purpose ;  and 
that  when  they  have  obtained  religion  they  cannot  lose  it. 
"  And  what  becomes  of  the  rest  ?"  said  Hicks.  "  Why," 
said  I,  "they  are  left  to  perish-^— the  devil  gets  them." 


172  HISTORY    OF    THE 

"  This  cannot  be  right,"  said  Between-the-logs.  "God! 
is  too  good  a  being  to  do  so.  Now,"  said  he,  "suppose 
I  had  two- boys,  and  I  take  a  tug  and  tie  one  of  them,  fast, 
and  say  to  the  boys,  «  If  you  witt  come  with  me,  I  wilt 
hunt  and  find  you  meat  to  keep  you  from  starving.' 
This  would  be  a  useless  offer  to  the  one  whom  I  had 
tied  so  fast  that  he  could  not  go,  while  I  left  him  to 
starve  because  he  did  not  follow  me.  Would  that  be 
right?"  "No,"  said  Mononcue,  "you  would  be  a  bet 
ter  father  to  take  your  tomahawk  and  kill  him,  than  leave 
the  poor  fellow  to  starve.  I  dont  believe  a  word  of  such 
doctrines,"  said  he ;  "nor  do  I  believe  that  a  man  cannot 
lose  his  religion.  I  feel  that  I  can  hardly  keep  it  at  alL 
It  seems  to  me  that  I  have  to  hold  on  all  the  time,  or  it 
will  steal  off  and  leave  me.  I  know  it  is  not  true.  I 
feel  it  every  day.  I  must  hold  fast,  or  I  am  gone.  It 
will  not  stay,  except  by  prayer.  Quit  this  and  it  is 
gone.  By  this  means  we  get  it,  and  by  this  only  we  cart 
keep  it." 

By  this  time  we  had  reached  Honey  creek,  near  a 
small  village  of  Mohawks,  composed  of  the  Brants  and 
my  old  friend,  John  Vanmetre's  family.  This  creek 
was  very  full,  so  as  to  overflow  its  banks,  and  there  was 
no  way  of  crossing,  but  to  drive  in  our  horses,  and  to 
wade  to  a  large  tree  fallen  across  the  main  bed  of  the 
creek,  over  which  the  water  poured  like  the  breast  of  a 
mill  dam.  At  length  it  was  concluded  that  Between-the- 
logs,  myself,  and  Jonathan,  should  take  over  the  saddles 
and  blankets  on  our  shoulders,  and  try  the  water.  We 
did  so,  but  it  was  with  great  difficulty  we  could  walk  the 
log.  Yet  we  got  safe  over,  and  then  waded  out  to  dry 
land,  in  order  to  dispose  of  our  baggage.  I  then  waded 
back  to  the  edfife  of  the  creek  to  catch  our  horses.  Hicks 


WYANDOTT   MISSION.  173 

and  Mononcue  drove  them  in,  and  the  water  carried  them 
down  to  some  young  sycamores  that  were  near  to  the 
side  we  were  on.  There  the  four  horses  lodged  on  the 
bushes,  and  for  sometime  struggled  to  free  themselves. 
At  length  a  sapling  gave  way,  and  three  of  them  swung 
off.  But  Mononcue's  horse  hung,  and  was  in  the  very 
act  of  drowning,  when  Between-the-logs  threw  oif  his 
oftat,  and  plunging  into  the  stream,  swam  up  and  took 
hold  of  the  bridle,  and  held  his  head  out  of  the  water, 
but  could  not  release  him.  Then  Pointer  plunged  in; 
and  as  he  could  not  swim,  he  cautiously  caught  hold  of 
a  young  sycamore,  and  bent  the  bush  down  and  let  the 
horse  swing  off,  when  Between-the-logs  swam  back.  By 
this  time  Hicks  and  Mononcue  had  arrived,  and  all  were 
safe  but  Jonathan,  who  was  still  hanging  on  the  young 
sycamore.  To  relieve  him,  we  took  off  the  strips  of 
bark  we  had  peeled  to  hobble  our  horses,  tied  them  to 
gether,  and  made  a  rope.  This  we  fastened  to  a  stick, 
and  threw  it  into  the  stream  above  him,  which  he  caught. 
He  then  tied  the  bark  around  him,  and  Mononcue  and 
myself  towed  him  to  the  shore.  So  we  all  crossed  with 
out  any  material  injury,  and  in  a  short  time  found  our 
selves  housed  with  our  friend  Vanmetre.  We  were  soon 
furnished  with  a  good  dish  of  venison,  and  some  spice- 
wood  tea,  with  which  we  satisfied  our  craving  appetites. 
We  then  sent  out  a  runner  to  notify  all  the  village  to 
come  to  meeting  that  night. 

In  this  meeting  I  led  the  way  by  asking  the  question, 
"Wilt  thou  be  made  whole?"  I  first  pointed  out  the 
disease ;  secondly,  the  physician ;  and  thirdly,  the  cure. 
The  Lord  was  with  us  indeed.  All  the  chiefs  exhorted, 
and  then  we  joined  in  a  prayer  meeting;  and  we  have 
cause  to  believe  one  or  two  were  "made  whole.'*  We 
15* 


174  HISTORY   OF    THE 

had  meeting  next  morning1,  formed  a  small  class,  and  I 
appointed  my  friend,  Vanmetre,  to  be  their  leader.  I 
believe  that  he  and  his  wife  Susan,  persevered  until  death. 

We  then  set  off  for  another  Mohawk  town.  But  when 
we  arrived,  we  found  that  they  had  all  gone  to  the  great 
Seneca  feast.  We  now  directed  our  course  to  Fort  Ball, 
the  residence  of  the  sub-agent,  J.  Montgomery.  Here 
we  staid  all  night.  On  Sabbath  morning  we  went  to  the 
Seneca  council  house.  Here  there  were  from  fifty  to  one 
hundred  Indians  playing  ball.  Their  shouts  were  truly 
terrifying.  The  three  Wyandott  chiefs,  the  agent,  and 
myself,  went  up  near  the  council  house,  and  seated  our 
selves  on  a  log,  to  wait  an  invitation  to  come  in,  for  on 
such  occasions  they  are  very  ceremonious.  There  we 
waited  for  two  hours.  This  delay  was  occasioned  by 
the  absence  of  one  of  the  principal  chiefs.  At  length 
we  heard  the  wished  for  invitation.  When  we  went  in, 
we  found  the  chiefs  all  seated,  with  their  head  chief  in 
the  midst  of  them.  We  took  our  seat  on  the  opposite 
side  of  the  house.  Soon  the  pipe  of  peace  was  lighted 
up,  and  sent  by  the  chiefs  to  us,  and  we  all  smoked. 
When  this  was  over,  the  chief  woman  brought  a  small 
kettle  of  hommony,  and  we  all  took  a  ladleful  as  it  pass 
ed.  Then  their  head  chief  arose  and  addressed  us  as 
follows : 

"Brothers,  we  are  thankful  to  the  Great  Spirit  that  he 
lias  appointed  this  day  for  us  to  meet  again  in  this  world? 
and  we  thank  him  that  we  are  all  in  good  health.  We 
are  happy  to  inform  you  that  the  Great  Spirit  has  ap 
pointed  four  angels  to  take  care  of  our  nation ;  and  that 
our  old  prophet  (meaning  the  far-famed  Seneca  prophet) 
does  not  forget  to  visit  us  once  in  awhile,  and  tell  us. 
what  to  do.  He  was  seen  by  one  of  our  young  men  the- 


WYANDOTT   MISSION.  175 

other  day,  and  he  told  him  we  must  hold  our  great  feast 
for  him,  which  we  have  done  these  last  four  days.  Now, 
brothers,  we  are  glad  you  have  come  again  to  see  us,  and 
to  speak  to  us.  We  will  hear  what  you  have  to  say." 

Between-the-logs  then  arose,  and  after  returning  his 
grateful  acknowledgements  to  God  for  his  mercies,  said, 
"Dear  brothers,  we  have  long  had  a  desire  to  see  you, 
and  to  speak  with  you.  But  we  have  not  had  this  op 
portunity  until  now.  We  thought  that  as  our  business 
was  from  the  Lord,  we  would  come  on  his  day,  appoint 
ed  from  the  beginning  of  this  world,  on  which  to  worship 
him.  We  expected  to  find  you  at  your  homes,  or  in 
some  good  employment,  on  this  day  of  rest;  but  we 
were  disappointed,  for  we  found  many  of  you  playing 
ball.  But  we  will  now  commence  this  meeting  with 
singing  and  prayer."  He  then  commenced  singing  a 
hymn  in  Wyandott,  upon  which  many  were  so  offended 
that  they  left  the  house ;  and  when  we  knelt  down  to 
pray,  some  of  them  raised  the  Indian  yell,  and  before  he 
was  done  praying,  few  were  left  in  the  house,  except  the 
chiefs  and  women ;  but  when  he  commenced  his  speech 
they  returned.  He  spoke  as  follows:  "Fathers  and 
brethren,  from  you  I  came  out,  (for  the  father  of  Be 
tween-the-logs  was  a  Seneca;)  and  as  children  some 
times  may  find  a  valuable  thing,  and  bring  it  and  show 
it  to  their  parents,  that  all  may  reap  the  benefit  of  it— -so 
I  have  found  a  most  valuable  treasure,  rich  in  a  great 
many  blessings,  and  blessings  that  you  all  need,  and  ean- 
not  get  any  where  else.  They  are  free,  because  they  are 
as  abundant  as  the  water  of  your  river.  All  may  go  and 
drink,  and  wash  and  swim,  if  they  choose ;  and  I  thought 
that  it  was  my  duty  to  come  and  show  you  this  rich 
treasure — I  mean  the  religion  of  Jesus  Christ.  This 


176  HISTORY   OF   THE 

religion  is  new  to  us,  but  it  is  not  new  in  this  world.  It 
has  been  in  progress  many  hundred  years,  and  the  Great 
Spirit  has  said  it  shall  go  into  all  nations  before  it  shall 
stop.  It  differs  from  our  old  Indian  religion:  for  it  has 
power  and  strength  in  it,  and  it  is  like  the  cool  spring 
water  to  the  thirsty  traveler.  It  makes  him  feel  good  all 
over.  Especially  it  affects  the  heart,  and  settles  it,  and 
gives  us  a  solid  peace  and  comfort.  It  is  strong — it  helps 
the  men  and  women  to  leave  off  all  their  wicked  habits, 
and  especially  drunkenness.  You  know  that  our  people, 
the  Wyandotts,  were  almost  all  drunkards — men,  women, 
and  children.  We  were  feasting,  and  dancing,  and  drink 
ing,  and  killing  one  another.  But  since  this  religion  has 
come  amongst  us,  we  are  reformed.  A  great  many  of  us 
now  live  soberly,  attend  meeting  on  the  Sabbath,  and 
pray  in  our  families.  Our  children  have  become  tame, 
and  are  learning  to  read  God's  holy  word;  and  promise 
to  be  useful  men  and  women  to  our  nation.  Now  you 
know  that  our  old  Indian  religion  could  do  nothing  like 
this;  for  we  all  continued  to  get  drunk,  and  persist  in 
every  evil  practice.  Every  thing  belonging  to  it  was 
guess  work;  and  all  the  revelation  which  we  ever  had, 
was  made  by  some  drunkard,  whom  nobody  believed 
when  he  was  sober.  Such  was  the  late  revelation  con 
cerning  the  four  angels  to  take  care  of  your  nation,  and 
the  appearance  of  your  old  Seneca  prophet.  This  is  all 
guess  work,  and  is  not  to  be  trusted;  for  you  and  I 
both  know  that  it  is  all  in  the  dark.  But  the  strength 
and  truth  of  religion  are  to  be  found  in  its  effects.  Has 
your  religion  made  you  better  men  and  women?  Do 
you  not  feel  that  your  minds  are  yet  unsettled  ?  And  do 
you  not  fear  that  the  Great  Spirit  is  angry  with  you,  and 
that  he  will  punish  you  for  your  crimes  ?  Now  the  re- 


WYANDOTT   MISSION.  177 

ligion  of  Jesus  Christ  takes  all  this  away,  and  it  makes 
good  husbands,  good  wives,  good  children,  and  good 
neighbors.  It  can  be  felt  in  the  mind  as  certainly  and 
truly  as  cold  or  heat,  health  or  pain,  sorrow  or  joy ;  and 
it  is  the  only  religion  that  can  do  man  good."  He  then 
exhorted  them  to  lay  hold  of  it  now,  for  this  was  the 
best  time.  He  here  anticipated  some  of  their  objections, 
and  one  was:  "That  if  God  had  intended  them  to  be 
taught  by  that  Book,  he  would  have  sent  it  to  them,  and 
learned  them  to  read  it.  It  was  sent,"  said  he,  "  to  all 
nations,  and  if  they  were  a  nation,  they  must  be  intend 
ed.  Many  of  the  white  nations  could  not  read  it  when 
it  first  came  to  them ;  and  all  men  must  learn  to  read  it, 
for  no  man  was  born  with  that  power.  All  the  whites 
have  to  learn  to  read  it  to  this  day ;  and  you  can  learn  as 
well  as  they.  Some  of  our  children  have  already  learned 
to  read  the  good  Book.  Your  children  can  also  learn. 
Now  they  have  the  opportunity,  and  if  they  refuse,  it 
will  be  their  own  fault.  If  they  are  now  lost,  it  will  be 
your  own  fault;  for  we  have  showed  you  this  great  treas 
ure.  Do  not  dash  it  from  your  lips  and  perish." 

Next  brother  Hicks  arose  and  said,  "  Brothers,  I  am 
this  day  confused  and  astonished.  I  think  you  ought  to 
have  treated  us  with  more  respect ;  for  when  you  came  to 
our  town  with  your  old  prophet,  we  sat  down  and  heard 
all  you  and  he  had  to  say  with  patience.  Some  of  our 
people  believed  him,  and  joined  him,  thinking  all  he  said 
was  true ;  but  it  turned  out  to  be  a  falsehood.  We  have 
now  come,  in  our  turn,  to  you,  and  brought  our  preacher 
with  us.  He  is  able  to  explain  to  you  the  religion  of  the 
good  Book.  All  we  have  to  say,  is  to  ask  for  him  the 
privilege  to  preach  one  time."  This  was  not  granted. 
However,  through  the  whole  course  of  these  exercises , 


178  HISTORY    OF    THE 

there  was  an  unusual  degree  of  levity,  and  some  disorder, 
for  an  Indian  assembly:  such  as  I  never  saw  before  nor 
since. 

Brother  Mononcue  now  rose  up,  and  with  thunder 
hanging  on  his  brow  and  countenance,  with  a  command 
ing  voice,  ordered  silence,  and  said,  "  When  you  meet  to 
worship  God  and  to  hear  from  his  word,  shut  up  your 
mouths,  and  open  your  ears  to  hear  what  is  said.  You 
have  been  here  several  days  and  nights,  worshiping 
your  Indian  god,  who  has  no  existence,  only  in  your 
dark  and  beclouded  minds.  You  have  been  burning 
your  dogs  and  venison  for  him  to  smell.  What  kind  of 
a  god  or  spirit  is  he,  that  can  be  delighted  with  the  smell 
of  a  burnt  dog?  Do  you  suppose  the  great  God  that 
spread  out  the  heavens — that  hung  up  the  sun  and  moon, 
and  all  the  stars  to  make  light,  and  spread  out  this  vast 
world  of  land  and  water,  and  filled  it  with  men  and  beasts, 
and  every  thing  that  swims  or  flies,  is  pleased  with  the 
smell  of  your  burnt  dogs?  I  tell  you  to-day,  that  his 
jjreat  eye  is  on  your  hearts,  and  not  on  your  fires,  to  see 
and  smell  what  you  are  burning.  Has  your  worshiping 
here  these  few  days  made  you  any  better?  Do  you  feel 
that  you  have  gotten  the  victory  over  one  evil  ?  No ! 
You  have  not  taken  the  first  step  to  do  better,  which  is 
to  keep  this  day  holy.  This  day  was  appointed  by  God 
himself,  a  day  of  rest  for  all  men,  and  a  day  on  which 
men  are  to  worship  him  with  pure  hearts,  and  to  come 
before  him,  that  he  may  examine  their  hearts,  and  cast 
out  all  their  evil.  This  day  is  appointed  for  his  minis 
ters  to  preach  to  us  Jesus,  and  to  teach  our  dark  and 
cloudy  minds,  and  to  bring  them  to  the  light."  He  here 
spoke  of  the  Savior,  and  his  dying  to  redeem  the  world ; 
that  now  life  and  salvation  are  freely  offered  to  all  that 


WYAXDOTT   MISSION.  179 

will  forsake  sin  and  turn  to  God.  He  adverted  to  the 
judgment  day,  and  the  awful  consequences  of  being-  found 
in  sin,  and  strangers  to  God.  On  this  subject  he  was 
tremendously  awful.  He  burst  into  tears:  he  caught 
the  handkerchief  from  his  head,  and  wiped  them  from 
his  eyes.  Many  in  the  house  sat  as  if  they  were 
petrified,  while  others  wept  in  silence.  Many  of  the 
females  drew  their  blankets  over  their  faces  and  wept. 
"  Awful,  awful  day  to  the  wicked!"  said  this  thundering 
minister.  "  Your  faces  will  look  much  blacker  with 
your  shame  and  guilt,  than  they  do  now  with  your 
paint."  I  have  no  doubt  but  God  was  with  Mononcue 
on  this  occasion,  and  that  many  were  convicted  of  sin 
and  a  judgment  to  come. 

The  head  chief  then  said  a  few  words. 

Between-the-logs  requested  them  to  give  us  an  answer 
on  this  great  and  important  subject,  but  not  now.  Said 
he,  "If  you  do  give  it  now  it  will  be  a  weak  one.  You 
ought  to  study  it  well,  and  think  seriously.  It  is  of  great 
moment;  and  afterwards  we  will  hear  your  answer." 

The  head  chief  then  said,  "  We  all  speak  one  word — 
that  is,  we  all  believe  in  our  old  Indian  religion.  But  we 
will  hold  a  council  on  your  words,  and  call  you  again  to 
this  place,  to  hear  our  reply."  All  the  chiefs  then  came, 
with  many  others,  and  shook  hands  with  us ;  and  our 
meeting  for  the  present  ended. 

When  we  first  entered  the  council  house,  I  saw  sitting 
among  the  chiefs  a  man  with  whom  I  had  been  acquaint 
ed  twenty-five  years  before,  at  the  first  settling  of  the 
Scioto  valley,  in  1797.  I  told  the  interpreter  that  I  could 
make  him  remember  me  by  circumstances  that  he  could 
not  well  have  forgotten.  My  father  and  others  had  lost 
their  horses,  and  he  was  employed  to  go  with  another 


180  HISTORY    OF    THE 

man  and  myself  to  hunt  them.  We  had  not  proceeded 
more  than  four  miles  until  he  was  bit  by  a  rattle-snake 
between  the  heel  and  ankle,  his  leggin  not  being  tied 
down  to  his  moccason.  He  immediately  killed  the  snake, 
and  then  went  a  few  steps  and  pulled  up  a  weed  resem 
bling  a  flax  stalk,  only  not  so  tall.  He  took  the  root, 
and  chewed  and  swallowed  some  of  it.  The  rest  he  ap 
plied  to  the  wound.  In  a  few  minutes  he  became  very 
sick,  and  began  to  vomit,  and  throw  up  something  green 
and  stringy,  like  poison.  He  then  made  the  second  ap 
plication,  and  the  third;  and  in  an  hour  went  on  his 
journey  without  any  difficulty.  The  bite  did  not  swell 
more  than  if  he  had  been  stung  by  a  wasp  or  bee.  This 
herb  has  a  yellow  root,  about  the  thickness  of  a  darning 
needle.  The  stalk  is  single,  about  nine  inches  long,  and 
its  leaves  resemble  those  of  the  flax  stalk.  As  soon  as 
the  interpreter  told  him  this  circumstance,  he  sat  and 
looked  at  me  for  sometime,  and  at  last  came  and  shook 
hands  with  me,  saying,  "I  now  see  in  you  the  active 
boy,  who  was  our  companion  in  early  life,  all  of  which  I 
well  remember."  He  manifested  great  friendship  for  me. 

After  this  meeting  was  over,  we  returned  to  the  agent's 
house.  Brother  John  Hicks  said  to  me  on  the  way,  "  I 
have  come  all  this  distance  to  see  myself,  or  what  I  once 
was.  I  have  seen  it  in  these  poor  Senecas;  and  hate 
myself  and  my  former  life,  worse  than  I  ever  did  before. 
I  am,  however,  much  more  determined  to  forsake  sin, 
and  hold  fast  to  the  religion  of  Jesus  Christ  and  his 
Book." 

Between-the-logs  remained  behind ;  and  in  the  evening 
brought  with  him  one  of  the  chiefs,  my  old  acquaintance, 
Wiping-stick.  From  that  time  until  late  at  night,  these 
chiefs  taught  him  Christ  and  him  crucified.  I  confirmed 


WYANDOTT    MISSION.  181 

all  they  taught,  from  the  Bible.  This  man  appeared  to 
be  perfectly  convinced  of  the  truth,  and  said  he  believed 
it  was  truth ;  and  left  us,  weeping  and  with  a  heavy  heart. 

Between-the-logs  told  us  that  after  we  left,  a  Seneca 
chief  came  to  him  and  told  him  that  the  head  chief  had 
not  told  the  truth.  "For  he  said,  the  chiefs  all  speak 
one  word,  and  believe  in  the  Indian  god  and  religion.  I 
do  not ;  and  there  are  many  others  that  do  not  believe  it. 
We  believe  what  you  say  is  true ;  and  we  want  you  to 
tell  us  more,  that  we  may  understand  it." 

Sometime  after  I  got  home,  I  received  a  letter  from  the 
agent,  stating  that  Wiping-stick,  the  chief,  believed  in  the 
Christian  religion.  He  gave  as  his  opinion,  that  if  the 
Wyandott  chiefs  would  repeat  their  visits,  the  Senecas 
would  yield  and  embrace  the  Gospel. 

We  frequently  visited  the  Delawares,  on  the  Sandus- 
ky  river,  and  labored  with  them.  One  of  their  chiefs, 
and  some  other  individuals,  embraced  Christ  and  him 
crucified. 

16 


HISTORY  OF  THE 


CHAPTER  VIII. 

Quarterly  meeting  held  July  26th,  1823,  in  the  woods — Love 
feast— Speech  of  Between-the-logs — Good  effects  of  the  meeting — 
The  school — Formed  on  the  manual  labor  plan — Classification  and 
employ  of  the  bovs — Of  the  girls — Bishop  M'Kendree's  visit — He 
teaches  the  boys  to  hoe — His  letter  to  T.  Mason — Mr.  Johnston's  let- 
tor — The  Bishop  visits  and  instructs  the  Indians  at  their  houses — 
Interesting  conversations  with  them — Religion  can  civilize  savage 
men — Attempts  of  the  government,  agents  to  purchase  the  Wyandott 
reservation — Speech  of  a  chief  on  the  occasion — The  whites  steal 
their  horses — Expedient  to  remedy  this — Journal  of  their  doings  in 
council  kept  in  writing — Regulations  concerning  marriage  and  di 
vorce — Extract  from  their  journal — Laws  respecting  drunkenness — 
Case  of  a  young  man — Good  effects  of  religion  on  its  professors — 
Treatment  of  the  children — Manner  of  convincing  the  Indians  of 
die  truth  of  religion — G.  R.  Jones'  letter. 

ON  the  26th  of  July,  1823,  we  held  our  quarterly 
meeting  at  a  place  previously  prepared  in  the  woods, 
near  the  mission  house.  On  Saturday  about  two  hun 
dred  Indians  were  encamped  on  the  ground.  We  com 
menced  our  meeting  without  much  prospect  of  success. 
On  the  morning  of  the  Sabbath,  at  8  o'clock,  the  people 
surrounded  the  stand;  and  I  read  and  had  interpreted  the 
fourth  chapter  of  the  first  epistle  of  John.  "V£e  then 
bowed  before  the  throne  of  God's  mercy,  and  implored 
his  blessing.  After  the  bread  and  water  were  distributed, 
we  commenced  the  exercise  of  telling  what  God  had  done 
for  us.  Amongst  the  rest,  brother  Between-the-logs  also 
arose,  and  with  a  countenance  beaming  with  joy,  spoke 
in  the  following  eloquent  strain,  which  had  an  astonish 
ing  effect  on  the  congregation : 

"  My  brothers  and  sisters,  I  do  not  rise  this  morning 
to  tell  you  the  feats  of  my  past  life  as  a  warrior  or  him-  . 
ter,  or  the  feats  of  my  ancestors :  but  I  rise  to  tell  you  of 


WYANDOTT    3IISSION.  183 

the  sweetness  of  religion,  and  the  unspeakable  joy  I  feel 
in  laboring  in  its  cause.  Here,  under  these  lofty  oaks, 
(for  here  once  stood  an  Indian  village,)  is  the  place  that 
gave  me  birth.  They  are  my  fostering  parents  ;  for  un 
der  their  lofty  and  spreading  branches  I  spent  my  juve 
nile  years,  in  all  the  vanities  and  follies  of  Indian  youth. 
Among  the  groves  of  this  forest,  I  have  spent  the  whole 
career  of  my  life.  But  in  all  this  time,  I  was  ignorant 
and  in  gross  darkness.  I  had  not  at  that  time  heard  the 
name  of  Jesus,  nor  did  my  tongue  learn  to  lisp  his  praise. 
My  mind  had  not  conceived  an  object  so  dear — a  name 
so  precious — the  sound  of  which  now  makes  my  soul 
expand,  and  warms  my  heart  with  a  flame  of  love. 
Brethren,  my  feelings  overwhelm  me  at  this  time — they 
will  not  allow  me  to  say  much.  But  suffer  me  to  add, 
that  under  these  shady  groves  I  am  determined  to  finish 
my  course,  laboring  in  the  cause  of  my  Divine  Master. 
I  humbly  confess  my  life  is  not  perfect ;  that  I  am  still 
liable  to  err,  and  feel  a  proneness  to  evil.  But  I  desire 
to  do  my  Master's  will,  and  meet  you  and  all  the  friends 
of  Jesus  in  our  Father's  home  above." 

This  was  truly  a  time  of  God's  mercy.  The  whole 
assembly  were  over-awed  by  the  power  and  glory  of  God. 
About  one  hundred  came  forward  to  the  communion  ta 
ble  ;  and  there,  in  the  most  humble  and  solemn  manner, 
partook  of  the  emblems  of  Christ's  body  and  blood. 
The  heathen  party  stood  and  wept,  while  they  looked  at 
their  friends  thus  piously  making  a  dedication  of  them 
selves  to  God,  At  night,  we  invited  the  mourners  to 
come  forward,  and  be  prayed  for.  Many  came,  and  with 
strong  cries  and  prayers,  plead  the  merits  of  Jesus  Christ. 
Some  experienced  salvation  through  his  name.  The  next 
morning,  after  breakfast,  the  trumpet  summoned  us  again 


184  HISTORY    OF    THE 

to  the  place  of  prayer.  We  then  administered  baptism 
to  the  new  converts  and  some  infants.  Several  were  ad 
mitted  on  trial ;  and  after  an  exhortation,  we  parted,  with 
fresh  resolutions  to  try  to  live  more  for  God  than  we  ever 
had  done. 

This  was  a  season  never  to  be  forgotten.  Here  in 
deed,  the  wilderness  blossomed,  and  the  solitary  places 
were  made  glad :  while  the  Spirit  of  God,  like  a  well  of 
living  water,  was  springing  up  in  every  renewed  heart 
unto  eternal  life.  The  work  was  carried  on  in  the  prayer 
and  clsss  meetings,  and  in  private  families :  so  that  in  al 
most  every  cabin  was  heard  the  sound  of  prayer  and 
thanksgiving.  Sinners  were  converted — backsliders  re 
claimed,  and  some  that  had  grown  lukewarm  revived. 

It  will  now  be  expected  from  me  to  state  something  of 
the  school.  This  was  founded  on  the  system  of  manual 
labor ;  and  we  used  our  best  exertions  to  make  it  accom 
plish  the  purposes  for  which  it  was  established.  The 
boys  that  were  old  and  layge  enough,  were  taught  the  art 
of  farming,  and  the  girls  house-work,  sewing,  knitting, 
spinning,  cooking,  &c.  For  this  purpose,  as  well  as  for 
order,  every  child  was  put  in  a  class.  The  eighteen 
oldest  boys  were  put  into  six  classes  of  three  in  each. 
Through  the  winter,  each  class  worked  one  day  in  every 
week  on  the  farm,  with  the  work  hands  :  so  that  each 
boy  worked  one  day  in  every  week,  besides  many  other 
duties ;  such  as  cutting  wood,  making  fires,  and  feeding 
stock.  The  smaller  boys  were  classed  also,  and  had  to 
carry  water,  help  to  feed,  and  take  care  of  the  cows  and 
calves.  The  very  small  boys  were  employed  in  getting 
chips  for  the  fires.  The  girls  were  also  classed  to  do  the 
work  of  the  family,  with  a  white  girl  at  the  head  of  their 
class.  These  classes  changed  weekly*  and  were  engaged 


WYANDOTT   MISSION.  185 

in  cooking,  washing,  sweeping  the  house,  making  beds, 
spinning,  knitting,  weaving,  &c.  All  knew  in  the  morn 
ing,  without  being  told,  what  was  their  employment  for 
the  day,  arid  what  would  be  expected  from  them.  The 
Indian  boys  did  not  like  to  labor  at  first;  but  instead  of 
force,  stratagem  was  used.  When  I  went  out  to  work,  I 
almost  always  divided  the  hands  and  the  work.  Then  I 
had  no  difficulty,  for  each  would  do  his  best  to  excel  the 
others.  This  I  did  in  rolling  logs,  and  hoeing  corn.  We 
had  now  about  sixty  in  the  school. 

Bishop  M'Kendree  paid  us  a  visit  in  June,  1823,  an 
account  of  which  is  contained  in  his  letter,  dated  at  Chil- 
licothe,  Ohio,  August  13,  1823,  in  the  Fifth  Annual  Re 
port  of  the  Missionary  Society,  for  1824.  There  is  also 
one  from  Col.  John  Johnston,  Indian  agent,  in  the  same 
report.  Both  are  given  hereafter. 

The  great  interest  taken  in  the  mission  and  school,  by 
this  wise  and  good  man,  was  most  manifest  in  the  manner 
in  which  he  accommodated  himself  to  the  Indians  and' 
their  children.  It  was  the  season  when  we  were  busily 
engaged  in  cultivating  our  corn,  of  which  we  had  about 
fifty  acres ;  and  besides  three  plows,  we  could  furnish 
twenty-one  hoes.  Never  did  I  see  boys  more  elated 
than  when  the  worthy  Bishop  took  up  his  hoe,  and  start 
ed  for  the  field,  saying,  "  Boys,  come  on."  He  marched 
before,  and  we  followed  after  him.  When  we  got  out, 
he  chose  his  Indian  boy,  called  William  M'Kendree,  and 
put  him  on  the  row  next  to  himself,  that  he  might,  by 
example,  teach  him  to  work  within  bounds.  Never  did 
I  see  Bishop  M'Kendree  more  in  his  element  than  when, 
in  person,  he  was  teaching  those  Indian  boys  to  work, 
although  I  was  afraid  he  would  do  too  much.  He  fre 
quently  gave  them  lectures  on  the  economy  of  human 
16* 


186  HISTORY    OF  THE 

life ;  and  many  interesting  motives  he  set  before  them  to- 
induce  them  to  be  religious  and  industrious. 

The  following  is  the  letter  from  Bishop  M'Kendree. 
(See  Methodist  Magazine,  vol.  vi,  p.  393.) 

"  TO  THE  REV.  THOMAS  MASON,  CORRESPONDING  SECRETA 
RY  OF  THE  '  MISSIONARY  SOCIETY  OF  THE  METHODIST 
EPISCOPAL  CHURCH.' 

"  Chillicothe,  Ohio,  August  13,  1823. 

"REVEREND  AND  DEAR  SIR : — Being  persuaded  that 
I  could  render  more  effectual  service,  by  visiting  the 
frontier  settlements  in  the  western  country,  and  especially 
the  Indian  mission,  than  by  continuing  my  tour  to  the 
north,  I  availed  myself  of  the  company  of  the  preachers 
from  the  Baltimore  Conference,  who  were  going  west  of 
the  mountains,  and  accordingly  set  out  with  them,  having 
no  one  to  travel  with  me,  and  my  afflictions  rendering  it 
improper  for  me  to  travel  alone. 

"  I  reached  the  state  of  Ohio  on  a  lame  horse,  unfit  to 
carry  me  farther.  However,  a  worthy  friend,  brother 
John  Davenport,  of  Barnesville,  furnished  a  horse,  took 
the  expense  of  the  journey  on  himself,  and  accompanied 
me-  to  the  mission  ami  back  to  New  Lancaster,,  a  journey 
of  about  three  weeks. 

"  Our  missionary  establishment  is-  at  Upper  Sandusky, 
in  the  large  national  reserve  of  the  Wyartdott  tribe  of 
Indians,  which  contains  one  hundred  and  forty-seven 
thousand  eight  hundred  and  forty  acres  of  land;  being  in 
extent  something  more  than  nineteen  miles  from  east  to 
west,  and  twelve  miles  from  north  to  south.  Through 
the  whole  extent  of  this  tract,  the  Sandusky  winds  its 
course,  receiving  several  beautiful  streams.  This  fine 
tract,  with  another  reservation  of  five  miles  square  at  the 


WYANDOTT    MISSION.  187 

Big  Spring,  head  of  Blanchard's  river,  is  all  the  soil  that 
remains  to  the  Wyandotts,  once  the  proprietors  of  an  ex 
tensive  tract  of  country.  The  mission  at  Upper  Sandus- 
ky  is  about  sixty-five  or  seventy  miles  north  of  Columbus, 
the  seat  of  government  of  Ohio.  To  the  old  Indian  boun 
dary  line,  which  is  about  half  way,  the  country  is  pretty 
well  improved.  From  thence  to  the  Wyandott  reserve, 
the  population  is  thinly  scattered,  the  lands  having  been 
but  lately  surveyed  and  brought  into  market. 

"On  Saturday,  the  21st  of  June,  about  ten  o'clock  in 
the  morning,  we  arrived  safe,  and  found  the  mission  fam 
ily  and  the  school  all  in  good  health ;  but  was  much 
fatigued  myself,  through  affliction  and  warm  weather, 
which  was  quite  oppressive  to  me  in  crossing  over  the 
celebrated  Sandusky  plains,  through  which  the  road  lies. 

"In  the  afternoon,  we  commenced  visiting  the  schools, 
and  repeated  our  visits  frequently  during  the  five  days 
which  we  staid  with  them.  These  visits  were  highly 
gratifying  to  us,  and  they  afforded  us  an  opportunity  of 
observing  the  behavior  of  the  children,  both  in  and  out  of 
school,  their  improvement  in  learning,  and  the  whole  or 
der  and  management  of  the  school ;  together  with  the 
proficiency  of  the  boys  in  agriculture,  and  of  the  girls  in 
the  various  domestic  arts.  They  are  sewing  and  spin 
ning  handsomely,  and  would  be  weaving,  if  they  had 
looms.  The  children  are  cleanly,  chaste  in  their  man 
ners,  kind  to  each  other,  peaceable  and  friendly  to  all. 
They  promptly  obey  orders,  and  do  their  work  cheerful 
ly  without  any  objection  or  murmur.  They  are  regular 
in  their  attendance  on  family  devotion  and  the  public 
worship  of  God,  and  sing  delightfully.  Their  proficien 
cy  in  learning  was  gratifying  to  us,  and  is  well  spoken  of 
by  visitors.  If  they  do  not  sufficiently  understand  what 


188  HISTORY   OF    THE 

they  read,  it  is  for  the  want  of  suitable  books,  especially 
a  translation  of  English  words,  lessons,  hymns,  &c.,  into 
their  own  tongue. 

"  But  the  change  which  has  been  wrought  among  the 
adult  Indians,  is  wonderful !  This  people,  « that  walked 
in  darkness,  have  seen  a  great  light.  They  that  dwelt  in 
the  land  of  the  shadow  of  death,  upon  them  hath  the  light 
shined.'  And  they  have  been  'called  from  darkness 
into  the  marvelous  light'  of  the  Gospel.  To  estimate 
correctly  the  conversion  of  these  Indians  from  heathen 
ish  darkness,  it  should  be  remembered  that  the  Friends 
(or  Quakers)  were  the  first  to  prepare  them  in  some  de 
gree  for  the  introduction  of  the  Gospel,  by  patiently  con 
tinuing  to  counsel  them,  and  to  afford  them  pecuniary  aid. 
"  The  first  successful  missionary  that  appeared  among 
them,  was  Mr.  Stewart,  a  colored  man,  and  a  member  of 
our  Church.  The  state  of  these  Indians  is  thus  descri 
bed  by  him,  in  a  letter  to  a  friend,  dated  in  June  last: 

"'The  situation  of  the  Wyandott  nation  of  Indians, 
when  I  first  arrived  among  them,  near  six  years  ago, 
may  be  judged  of  from  their  manner  of  living.  Some  of 
their  houses  were  made  of  small  poles,  and  covered  with 
bark:  others  of  bark. altogether.  Their  farms  contained 
from  about  two  acres  to  less  than  half  an  acre.  The 
women  did  nearly  all  the  work  that  was  done.  They 
had  as  many  as  two  plows  in  the  nation;  but  these 
were  seldom  used.  In  a  word,  they  were  really  in  a 
savage  state.' 

"But  now  they  are  building  hewed  log  houses,  with 
brick  chimneys,  cultivating  their  lands,  and  successfully 
adopting  the  various  agricultural  arts.  They  now  mani 
fest  a  relish  for,  and  begin  to  enjoy  the  benefits  of,  civili 
zation  ;  and  it  is  probable  that  some  of  them  will,  this 


WYANDOTT    MISSION.  189 

year,  raise  an  ample  support  for  their  families,  from  the 
produce  of  their  farms. 

"  There  are  more  than  two  hundred  of  them  who  have 
renounced  heathenism,  and  embraced  the  Christian  relig 
ion,  giving  unequivocal  evidence  of  their  sincerity,  and 
of  the  reality  of  a  divine  change.  Our  missionaries  have 
taken  them  under  their  pastoral  care,  as  probationers  for 
membership  in  our  Church ;  and  are  engaged  in  instruct 
ing  them  in  the  doctrine  and  duties  of  our  holy  religion ; 
though  the  various  duties  of  the  missionaries  prevent 
them  from  devoting  sufficient  time  for  the  instruction  of 
these  inquirers  after  truth.  But  the  Lord  hath  mercifully 
provided  helpers,  in  the  conversion  of  several  of  the  in 
terpreters,  and  a  majority  of  the  chiefs  of  the  nation. 
The  interpreters,  feeling  themselves  the  force  of  divine 
truth,  and  entering  more  readily  into  the  plan  of  the  Gos 
pel,  are  much  more  efficient  organs  for  communicating 
instruction  to  the  Indians.  Some  of  these  chiefs  are  men 
of  sound  judgment  and  strong  penetrating  minds;  and 
having  been  more  particularly  instructed,  have  made 
great  proficiency  in  the  knowledge  of  God  and  of  divine 
truths;  and  being  very  zealous,  they  render  important 
assistance  in  the  good  work.  The  regularity  of  conduct, 
the  solemnity  and  devotion  of  this  people,  in  time  of  di 
vine  service,  of  which  I  witnessed  a  pleasing  example,  is 
rarely  exceeded  in  our  own  worshiping  assemblies. 

"  To  the  labors  and  influence  of  these  great  men,  the 
chiefs,  may  also,  in  some  degree,  be  attributed  the  good 
conduct  of  the  children  in  school.  Three  of  the  chiefs 
officiate  in  the  school,  as  a  committee  to  preserve  good 
order  and  obedience  among  the  children.  I  am  told  that 
Between-the-logs,  the  principal  speaker,  has  lectured  the 
school  children  in  a  very  able  and  impressive  manner,  on 
I 


190  HISTORY    OF    THE 

the  design  and  benefit  of  the  school,  attention  to  their 
studies  and  obedience  to  their  teachers.  This  excellent 
man  is  also  a  very  zealous  and  a  useful  preacher  of  right 
eousness.  He  has,  in  conjunction  with  others  of  the 
tribe,  lately  visited  a  neighboring  nation,  and  met  with 
encouragement. 

"On  the  third  day  after  our  arrival,  we  dined  with  Be- 
tween-the-logs  and  about  twenty  of  their  principal  men, 
six  of  whom  were  chiefs,  and  three  interpreters;  and 
were  very  agreeably  and  comfortably  entertained.  After 
dinner  we  were  all  comfortably  seated,  a  few  of  us  on 
benches,  the  rest  on  the  grass,  under  a  pleasant  grove  of 
shady  oaks,  and  spent  about  two  hours  in  council.  I  re 
quested  them  to  give  us  their  views  of  the  state  of  the 
school;  to  inform  us  without  reserve  of  any  objections 
they  might  have  to  the  order  and  management  thereof, 
and  to  suggest  any  alteration  they  might  wish.  I  also 
desired  to  know  how  their  nation  liked  our  religion,  and 
how  those  who  had  embraced  it  were  prospering? 

"  Their  reply  was  appropriate,  impressive  and  digni 
fied,  embracing  distinctly  every  particular  inquiry,  and  in 
the  order  they  were  proposed  to  them.  The  substance 
of  their  reply  was,  that  they  thought  the  school  was  in  a 
good  state  and  very  prosperous ;  were  perfectly  satisfied 
with  its  order  and  management,  pleased  with  the  superin 
tendent  and  teachers,  and  gratified  with  the  improvement 
of  the  children.  It  was  their  anxious  wish  for  its  perma 
nence  and  success.  They  gave  a  pleasing  account  of 
those  who  had  embraced  religion,  as  to  their  moral  con 
duct  and  inoffensive  behavior,  and  attention  to  their  relig 
ious  duties.  They  heartily  approved  of  the  religion  they 
had  embraced,  and  were  highly  pleased  with  the  great 


WYANDOTT    -MISSION'.  191 

and  effectual  reformation  which  had  taken  place  among 
them. 

"  In  the  close,  they  expressed  the  high  obligations  they 
were  under  to  all  their  kind  friends  and  benefactors ;  and 
in  a  very  respectful  and  feeling  manner,  thanked  their 
visitors,  and  the  superintendent  and  teachers,  for  their 
kind  attention  to  themselves  and  to  their  children;  and 
concluded  with  a  devout  wish  for  the  prosperity  and  eter 
nal  happiness  of  them  and  all  their  kind  friends.  It  was 
an  affecting  scene ;  and  tears  bespoke  their  sincerity. 

"In  this  school,  there  are  Indian  children  sent  to  it 
from  Canada.  Others,  which  were  lately  sent,  were  de 
tained  and  taken  into  another  school,  at  the  Rapids  of  the 
Maumee,  under  the  direction  of  the  Presbyterians.  An 
apology  was  written  by  the  superintendent  thereof  to 
ours,  stating  that  the  detention  was  made  on  the  pre 
sumption  that  our  school  was  full,  &c. 

"  When  we  reflect  upon  the  state  of  the  Wyandotts, 
compared  with  their  former  savage  condition,  we  may 
surely  exclaim,  *  What  hath  God  wrought !'  '  The 
parched  ground  hath  become  a  pool,  and  the  thirsty 
land  springs  of  water,  the  wilderness  and  the  solitary 
place  is  made  glad,  and  the  desert  blossoms  as  the  rose.' 
The  marks  of  a  genuine  work  of  grace  among  these  sons 
of  the  forest,  accords  so  perfectly  with  the  history  of  the 
great  revivals  of  religion  in  all  ages  of  the  Church,  that 
no  doubt  remains  of  its  being  the  wrork  of  God. 

"  That  a  great  and  effectual  door  is  opened  on  our 
frontier,  for  the  preaching  of  the  Gospel  to  the  Indian 
nations  which  border  thereon,  and  that  we  are  providen 
tially  called  to  the  work,  I  have  no  doubt.  The  only 
question  is :  are  we  prepared  to  obey  the  call  ?  The  suc 
cess  of  our  missionary  labors  does  not  depend  on  the  in- 


192  HISTORY    OF    THE 

terference  of  miraculous  power,  as  in  the  case  of  the 
apostles,  but  on  the  ordinary  operations  and  influences  of 
the  Holy  Spirit,  through  the  instrumentality  of  a  Gospel 
ministry,  supported  by  the  liberality  of  a  generous  people. 

"We  have  lately  received  an  invitation  from  a  distin 
guished  officer  of  the  government,  to  extend  our  mis 
sionary  labors  to  a  distant  nation  of  Indians.  A  gentle 
man  of  this  state,  (the  late  Gov.  Worthington,)  who  has 
visited  New  Orleans,  has  taken  a  deep  interest  in  its  fa 
vor  ;  and  from  the  great  increase  of  population  from  oth 
er  states,  and  the  great  probability  of  doing  good  at  least 
among  them,  he  urges  another  attempt.  And  from  his 
influence,  his  ability  and  disposition  to  minister  to  its 
support,  we  entertain  a  hope  of  success. 

"From  a  general  view  of  our  missions,  and  of  what 
the  Lord  is  doing  by  us,  we  certainly  have  abundant 
cause  to  *  thank  God  and  take  courage,'  and  to  persevere 
faithfully  and  diligently  in  the  great  work ;  looking  to  the 
great  Head  of  the  Church,  that  he  may  bless  "our  labors 
and  crown  them  with  success. 

"  Yours  in  the  bonds  of  the  Gospel  of  peace, 

"  WILLIAM  M'KENDREE." 

The  following  letter  from  Mr.  Johnston,  the  Indian 
agent,  will  furnish  a  strong  argument  in  favor  of  the 
mission.  It  is  copied  from  the  Methodist  Magazine,  for 
October,  1823,  p.  396: 

"EXTRACT     OF     A    LETTER    FROM    JOHN    JOHNSTON,    ESQ., 
AGENT    FOR   INDIAN    AFFAIRS,     TO    BISHOP    M'KENDREE. 

"  Upper  Sandusky,  August  23,  1823. 
"SiR: — I  have  just  closed  a  visit  of  several  days,  in 
attending  to  the  state  of  the  Indians  at  this  place,  and 


WYAXDOTT   MISSION.  193 

have  held  frequent  opportunities  of  examining  the  pro 
gress  and  condition  of  the  school  and  mission,  under  the 

o 

management  of  the  Rev.  James  B.  Finley.  The  build 
ings  and  improvements  of  the  establishment,  are  substan 
tial  and  extensive,  and  do  this  gentleman  great  credit. 
The  farm  is  under  excellent  fence,  and  in  fine  order ; 
comprising  about  one  hundred  and  forty  acres,  in  pasture, 
corn,  and  vegetables.  There  are  about  fifty  acres  in  corn, 
which,  from  present  appearances,  will  yield  three  thous 
and  bushels.  It  is  by  much  the  finest  crop  I  have  seen 
this  year,  has  been  well  worked,  and  is  clear  of  grass 
and  weeds.  There  are  twelve  acres  in  potatoes,  cab 
bages,  turneps,  and  garden.  Sixty  children  belong  to  the 
school,  of  which  number  fifty-one  are  Indians.  These 
children  are  boarded  and  lodged  at  the  mission  house. 
They  are  orderly  and  attentive,  comprising  every  class, 
from  the  alphabet  to  readers  in  the  Bible.  I  am  told  by 
I  the  teacher,  that  they  are  apt  in  learning,  and  that  he  is 
entirely  satisfied  with  the  progress  they  have  made. 
They  attend  with  the  family  regularly  to  the  duties  of 
religion.  The  meeting  house,  on  the  Sabbath,  is  numer 
ously  and  devoutly  attended.  A  better  congregation  in 
behavior,  I  have  not  beheld ;  and  I  believe  there  can  be  no 
I  doubt,  that  there  are  very  many  persons,  of  both  sexes,  in 
:  the  Wyandott  nation,  who  have  experienced  the  saving 
effects  of  the  Gospel  upon  their  minds.  Many  of  the 
Indians  are  now  settling  on  farms,  and  have  comfortable 
houses  and  large  fields.  A  spirit  of  order,  industry,  and 
improvement,  appears  to  prevail  with  that  part  of  the  na 
tion  which  has  embraced  Christianity,  and  this  consti 
tutes  a  full  half  of  the  whole  population. 

"I  do  not  pretend  to  offer  any  opinion  here,  on  the 
practicability  of  civilizing  the  Indians  under  the  present 
17 


194  HISTORY    OF    THE 

arrangements  of  the  government ;  but  having  spent  a  con 
siderable  portion  of  my  life  in  managing  this  description 
of  people,  I  am  free  to  declare,  that  the  prospect  of  suc 
cess  here  is  greater  than  I  have  ever  before  witnessed ; 
that  this  mission  is  ably  and  faithfully  conducted,  and  has 
the  strongest  claims  upon  the  countenance  and  support  of 
the  Methodist  Church,  as  well  as  the  Christian  public  at 
large. 

"I  am  authorized  and  requested,  by  this  nation  in 
council,  to  present  to  the  conference,  and  through  them, 
to  the  members  of  the  Church,  their  thanks  for  the  aid 
and  assistance  rendered  unto  them,  by  the  mission  fami 
ly,  in  their  spiritual  and  temporal  affairs.  From  personal 
observation,  together  with  the  opinion  of  the  sub-agent 
and  interpreters,  I  am  induced  to  request,  that  the  con 
ference  will  be  pleased  to  continue  Mr.  Finley  and  fami 
ly  in  the  superintendence  of  the  school  and  mission. 
Let  it  not  be  believed  that  I  make  this  request  from  any 
partiality,  favor,  or  affection.  It  arises  from  a  conviction 
of  his  qualifications  for  the  duty. 

"I  am,  &c.,  &c.,  JOHN  JOHNSTON, 

"  Agent  for  Indian  Affairs" 

The  Bishop  spent  part  of  his  time  in  visiting  the  Indi 
ans  at  their  houses,  instructing  them,  and  inquiring  into 
their  spiritual  and  temporal  affairs.  By  these  means  he 
made  himself  acquainted  with  the  state  of  the  mission, 
and  was  the  better  able  to  give  advice  concerning  what 
was  best  to  be  done.  He  also  endeared  himself  to  the 
Indian  families,  by  eating  at  their  tables,  and  conversing 
with  them  on  experimental  religion  and  their  progress  in 
godliness. 

On  one  occasion,  in  conversing  with  one  of  them,  the 


WYANDOTT    MISSION.  195 

Bishop  asketl,  "  Have  you  any  temptations  to  go  back 
to  your  former  course  of  life  ?"  The  answer  was,  "  Yes, 
I  have  many :  both  from  within  and  without.  Often  the 
devil  throws  many  in  my  way,  but  I  resist  them  by  pray 
ing  to  God.  A  few  weeks  ago,  just  as  I  was  starting 
for  meeting,  a  large  hawk  came  and  made  an  attack  on 
my  chickens.  I  took  down  my  gun  to  shoot  him,  but  re 
membered  that  it  was  the  Sabbath,  and  that  if  I  shot  him 
it  would  be  a  bad  example.  I  then  took  my  bow  and 
arrow,  and  shot  him.  The  next  Sabbath,  another  hawk 
came  in  the  same  way,  and  I  killed  him  likewise.  The 
third  Sabbath  the  devil  sent  a  third  one,  and  I  began  to 
think  that  it  might  be  a  temptation  to  break  the  Sabbath. 
So  I  let  that  one  alone,  and  there  has  been  none  since. 
I  found  it  was  no  matter  what  means  the  devil  employed, 
provided  he  can  but  get  us  to  do  wrong." 

On  another  occasion,  the  Bishop  asked  him  how  he 
obtained  religion.  "Why,"  said  the  Indian  brother,  "  I 
always  thought  I  had  religion,  until  I  went  to  hear  the 
missionary  preach,  and  his  words  made  me  very  uneasy 
in  my  heart.  But  he  told  us  we  must  pray  to  the  *  Great 
Spirit'  for  help,  and  not  rest  until  we  felt  that  our  hearts 
were  made  happy.  When  I  came  home,  I  sat  down  in 
my  house,  and  thought  if  I  die,  where  shall  I  go?  My 
heart  got  very  sick,  and  then  I  went  into  the  woods  and 
prayed  to  God  for  help.  All  at  once  my  heart  got  easy ; 
I  felt  no  pain,  and  I  found  out  what  was  the  matter : 
My  heart  was  hungry,  and  when  it  was  fed  it  got  quiet, 
just  like  a  little  child.  I  then  went  home  and  sat  down, 
and  said  to  my  heart,  *  You  will  not  get  hungry  soon.' 
But  it  was  not  a  long  time  until  I  felt  bad  again.  I  then 
went  to  the  same  place,  and  prayed  for  God  to  feed  my 
poor  hungry  heart  again.  He  did  so,  and  I  went  away 


196  HISTORY    OF    THE 

easy.  But  it  soon  became  hungry  again.  I  went  back, 
as  before,  and  said,  *  I  have  the  most  hungry  heart  of  any 
man;'  but  thanks  to  the  Great  Spirit,  he  feeds  it  for  noth 
ing  whenever  I  go  to  him.  He  makes  me  happy,  and 
feeds  my  heart  whenever  it  wants  to  eat ;  and  I  find  I 
grow  stronger  and  stronger.  At  first  I  could  take  but 
little  milk ;  but  now  I  can  take  both  milk  and  meat,  so 
that  I  hope  at  last  to  get  to  heaven." 

Another  one,  being  asked  how  his  religion  wore,  re 
plied,  "Why  brother,  religion  wears  better  than  my 
coat,  and  is  made  of  more  lasting  stuff:  for  my  coat 
wears  out,  and  gets  into  holes ;  but  the  longer  I  wear  re 
ligion  the  better  it  is.  It  gets  thicker,  warmer,  and 
stronger,  and  I  think  it  will  last  me  through  this  world 
of  sin  and  trouble,  and  help  me  into  a  better  one  than 
this." 

The  Bishop  left  us  in  good  spirits,  and,  I  believe,  well 
satisfied  with  the  success  of  the  mission. 

This  was  a  very  prosperous  year  for  the  missionary 
establishment,  and  fully  proved  that  our  present  plan  was 
the  most  successful  one  in  bringing  these  people  of  the 
forest  to  a  state  of  civilization.  The  theory  of  past  years 
was,  that  Indians  could  not  be  christianized  until  they 
were  civilized,  and  that  they  must  first  be  taught  the  art 
of  agriculture,  and  be  brought  to  its  habits,  before  it  was 
of  any  use  to  try  to  teach  them  the  doctrines  of  the  Gos 
pel  of  Christ.  But  all  attempts  of  this  kind  have  failed? 
for  after  all  the  expense  of  labor  and  money,  which  was 
not  a  little,  they  remained  savage  still.  But  let  an  Indian 
be  converted  to  God,  and  then  he  is  civilized.  There  i& 
nothing  that  can  civilize  a  man  but  religion  and  its  influ 
ence.  So  far  as  my  experience  lias  gone  in  this  matter,, 
it  leads  me  to  believe  that  there  is  as  much 


WYANDOTT   MISSION.  197 

to  preach  the  Gospel  to  Indians,  as  to  a  people  that  have 
sat  under  its  sound,  and  have  rejected  its  offers,  and  re 
fused  to  obey  its  precepts ;  for  when  the  Indian  has 
been  brought  to  feel  and  experience  the  benefits  of  the 
grace  of  God  in  conversion,  he  is,  in  general,  as  faithful 
and  conscientious  in  his  obedience  to  its  precepts,  as 
white  men  are,  and  much  more  docile  and  peaceable. 
The  only  important  difficulty  in  making  all  Indian  mis 
sions  successful,  will  be  the  want  of  proper  and  easy 
means  of  communicating  instruction.  We  want  an  in 
terpreter  of  their  language,  fully  capable  of  translating 
from  ours  to  theirs,  which  want  is  the  greatest  obstruc 
tion  to  the  universal  spread  of  the  Gospel  amongst  the 
American  Indians.  The  proof  of  this  is  fully  given  in 
the  extensive  revivals  of  religion  amongst  them  at  San- 
dusky.  White  men  have  done  more  to  prevent  the  con 
version  of  the  Indian  nations  than  all  their  habits,  or 
ignorance,  or  prejudice  have  done.  The  influence  of 
traders  and  agents  has  been,  in  many  instances,  exerted 
against  their  becoming  Christians,  or  even  adopting  the 
habits  of  civilization,  for  fear  of  losing  their  source  of 
gain. 

I  once  heard  an  agent  of  the  government  trying  to  per 
suade  the  Wyandotts  to  sell  their  homes.  He  told  them 
how  much  their  Great  Father,  the  President,  loved  them, 
and  what  he  would  do  for  them,  if  they  would  but  con 
sent  to  sell  or  exchange  their  land  for  land  west  of  the 
Mississippi ;  that  he  would  give  them  land  the  white 
men  would  not  want,  and  then  he  would  spread  a  belt  of 
land  sixty  miles  wide,  between  them  and  the  white  men, 
so  that  they  should  never  come  over  to  them  ;  and  that 
he  would  move  them  to  it,  and  it  should  be  theirs  for  ever. 
One  of  our  chiefs,  who  had  been  accustomed  to  these 
17* 


198  HISTORY    OT   THE 

fair  promises,  told  him  that  he  did  not  believe  any  thing 
the  President  said,  for  he  had  told  them  so  many  lies  al 
ready.  "He  promised  the  same  thing  to  us  at  our  last 
treaty :  that  if  we  would  sell  all  but  this  reservation,  he 
would  protect  us  from  the  encroachments  of  the  whites, 
and  keep  us  in  peace,  and  never  ask  us  to  sell  another 
foot  of  our  land.  This  was  not  ten  years  ago  ;  and  now 
you  are  at  your  old  trade  of  trying  to  drive  us  away 
again*  Besides,  it  would  be  no  better  if  we  were  yon 
der  ;  for  there  is  no  land  or  swamp  so  poor,  but  white 
men  will  want  it ;  and  if  the  President  did  not  fulfill  his 
word  here,  will  he  do  it  yonder?  No !  You  white  men 
Hever  will  be  satisfied  until  the  blue  water  of  the  great 
lakes,  in  which  the  sun  sets,  has  drank  the  last  drop  of 
Indian  blood.  Here  are  our  homes ;  and  we  are  now 
beginning  to  live  comfortably.  The  Lord  has  begun  a 
good  work  amongst  us.  Our  children  are  learning  to 
read,  and  we  hope  will  make  good  men.  Here,  too,  are 
the  graves  and  bones  of  our  fathers,  our  wives,  and  our 
children  f  and  we  may  as  well  die  and  be  buried  with 
them,  as  to  go  back  into  the  woods,  and  again  sink  into 
savage  life,  from  which  we  have  emerged  a  little.  The 
half  of  our  weakly  women  and  sickly  old  folks  would 
die  on  the  road  ^  and  we  should  have  to  bury  them  before 
we  could  reach  the  new  country.  Then  we  should  be 
without  food,  for  there  is  not  much  game ;  and  we  should 
nearly  all  perish.'* 

The  expense  of  the  mission  this  year  was  sustained 
partly  by  the  Missionary  Society  of  the  Methodist  Epis 
copal  Church,  and  the  balance  was  made  up  by  the  Phil 
adelphia  Missionary  Society,  and,  other  societies,  and  in 
dividual  collections.  The  total  amount  of  expenditures 
this  year,  including  improvements  on  the  farm,  the  pay- 


WVAXDOTT    MISSION.  199 

ment  of  missionaries,  and  all  the  expense  of  clothing  and 
feeding  between  fifty  and  sixty  children,  was  two  thous 
and  two  hundred  and  fifty-four  dollars  and  fifty-four  cents. 
The  total  received  was  two  thousand  one  hundred  and 
sixty  dollars  and  seventy-six  cents ;  leaving  a  deficiency 
of  ninety-three  dollars  and  sixty-eight  cents. 

This  year  I  made  application  to  the  Secretary  of  War, 
for  an  appropriation  of  part  of  the  sum  of  ten  thousand 
dollars,  put  at  his  disposal  by  Congress  for  the  improve 
ment  of  the  Indians,  and  received  an  order  to  draw  on 
him  for  five  hundred  dollars,  in  quarterly  installments,  to 
be  applied  to  the  benefit  of  the  school ;  but  no  part  of  it 
was  received  for  this  year's  appropriation.  By  referring 
to  the  letter  of  Bishop  M'Kendree,  and  that  of  John 
Johnston  to  him,  it  will  be  seen  what  the  prospect  of  this 
mission  was  at  the  end  of  the  conference  year  for  1823. 

It  was-a  prosperous  year,  every  way,  to  the  nation ; 
but  difficulties  arose  from  the  want  of  civil  regulations  to 
adjust  difficulties,  and  to  give  every  man  his  due.  In  or 
der  to  prevent  disputes  about  their  cattle  and  hogs,  I  pro 
posed  to  make  a  book,  and  keep  a  record  of  all  their  ear 
marks.  This  being  agreed  to  in  council,  they  brought 
their  ear  marks,  and  I  recorded  them  in  the  book  of 
record. 

Much  trouble  arose  from  the  straying  of  their  horses. 
Many  were  stolen  also,  and  it  was  difficult  to  prove  them, 
as  an  Indian  was  not  allowed  by  his  oath  or  affirmation 
to  prove  his  own  horse,  when  either  strayed  or  stolen ; 
so  that  they  suffered  great  inconvenience  and  loss  of 
property.  The  laws  of  the  United  States  forbade  any 
person  to  buy  an  Indian  horse  without  the  consent 
of  the  Indian  agent.  But  the  difficulty  was  to  prove 
that  it  was  an  Indian  horse.  To  remedy  this,  I  proposed 


200  HISTORY    OF    THE 

to  the  council  that  they  should  have  a  national  brand ; 
that  every  Indian  horse  should  be  branded  with  it,  and 
this  would  prove,  without  any  other  evidence,  that  the 
horse  bearing  it  was  theirs.  So  they  adopted  as  their 
brand  a  large  "0,"  with  a  "  W"  in  the  middle  of  it, 
which  brand  was  made  upon  the  left  hip.  This  was  ad 
vertised  in  all  the  papers  near,  as  the  national  brand  of 
the  Wyandotts.  This  was  a  great  relief,  for  we  could 
tell  a  Wyandott  horse  wherever  he  was  seen ;  and  if  any 
one  traded  with  an  Indian  for  a  horse  without  the  certifi 
cate  of  the  agent,  he  made  himself  liable  to  a  prosecu 
tion  in  the  United  States  District  Court. 

I  then  proposed  to  the  council  to  have  a  journal  kept 
of  their  acts  in  council,  and  published  to  the  nation, 
To  this  they  also  agreed.  I  kept  this  journal  for  every 
council  which  I  attended  in  person.  This  I  thought 
would  be  the  means  of  introducing  something  like  rule 
and  law  among  them,  and  of  teaching  them  the  notion 
of  government.  A  book  was  also  kept  for  the  record  of 
marriages. 

It  was  not  long  after  the  introduction  of  these  regula 
tions,  until  a  woman  and  her  husband  fell  out  and  parted. 
She  was  not  a  member  of  the  Church,  and  soon  took  up 
with  another  man,  according  to  the  former  Indian  usage  ; 
but  as  the  deserted  husband  belonged  to  the  Church,  I 
was  called  on  to  know  what  he  must  do :  whether  he 
must  remain  without  a  wife,  or  have  the  privilege  of 
marrying  again.  I  now  saw  this  was  the  time  to  take  a 
stand  against  their  old  Indian  habits;  and  also  to  do  jus 
tice  to  the  injured  person.  Therefore,  I  called  a  council 
of  all  the  chiefs,  leaders,  and  official  men  in  the  Church, 
and  others  who  were  in  good  standing  in  the  nation,  and 
laid  the  case  of  young  Punch  (for  this  was  his  name-} 


WYANDOTT    MISSION.  201 

before  them.  I  then  took  my  Bible,  and  showed  them 
that  marriage  was  appointed  by  God ;  that  a  man  should 
have  but  one  wife,  and  they  were  bound  by  the  law  of 
God  to  live  together  until  death  parted  them.  I  then 
gave  the  reasons  for  this  law:  1st.  It  was  for  their  own 
good,  because  a  number  of  wives  would  create  jealousy 
and  cause  quarrels.  2d.  For  the  purpose  of  raising  their 
families,  the  helpless  children  being  dependent  on  their 
parents,  and  God  saw  that  for  this  purpose,  it  was  best 
for  man  to  have  but  one  wife.  3d.  For  the  good  of  so 
ciety.  I  showed  also  that  there  was  but  one  crime  for 
which  a  man  could  put  away  his  wife  with  the  approba 
tion  of  God,  or  a  woman  her  husband:  and  that  crime 
was  adultery.  I  told  them  as  this  was  the  first  case  of 
the  kind  that  had  occurred,  it  was  best  for  us  to  make  a 
proper  rule  by  which  all  future  cases  might  be  determin 
ed.  My  advice  was,  that  the  chiefs  and  leaders  of  the 
Church  should  appoint  a  day,  to  hear  this  young  man  in 
his  complaint  against  his  wife ;  and  that  she  should  be 
notified  to  appear  and  defend  herself  against  the  crimes 
charged  upon  her,  in  the  presence  of  the  council;  and  if 
he  should  prove  that  his  wife  had  committed  adultery,  or 
had  gone  off  Avith  another  man,  and  lived  with  him,  they 
should  give  him  a  written  certificate  that  he  was  free  from 
his  marriage  contract,  and  that  he  might  marry  again. 
But  that  neither  she,  nor  the  man  with  whom  she  lived, 
could  have  any  privileges  in  the  Church,  or  be  lawfully 
married  by  any  minister  in  the  Church,  for  the  Scriptures 
forbid  it;  and  unless  she  separated  from  him  and  all  oth 
er  men,  and  repented  of  the  former  crime,  she  and  her 
paramour  must  be  lost  for  ever,  for  his  guilt  was  con 
demned  in  the  same  way,  as  the  word  of  God  express 
ly  says  that  none  such  shall  enter  the  kingdom  of  heav* 


202  HISTORY    OF    THE 

en.  The  subject  being  new,  was  entered  upon  with  care 
and  close  examination.  But  after  they  had  the  word  of 
God  on  the  matter,  they  agreed  that  it  was  just  and  right. 
They  proceeded  and  examined  the  case,  found  the  young 
woman  guilty,  and  granted  the  young  man  a  divorce. 
This  circumstance  was  of  much  benefit  to  the  marriage 

O 

institution.  The  woman  afterwards  made  application  to 
be  married,  but  was  refused;  and  then  to  join  the 
Church,  but  was  also  refused.  This  was  the  only  di 
vorce  which  was  granted,  there  being  no  other  applica 
tions  during  my  stay  with  them. 

For  the  purpose  of  showing  their  views  and  proceedings 
in  the  council  for  governing  their  people,  I  will  give  the 
following  transcript  of  the  Journal  of  the  Council,  as  it 
now  lies  before  me : 

*'  At  a  council  of  the  chiefs  of  the  Wyandott  nation, 
held  May  2d,  1825:  present,  Warpole,  Between-the- 
logs,  John  Hicks,  Mononcue,  Peacock,  and  George 
Punch : 

"A  request  was  made  to  the  chiefs,  by  many  of  the 
men  of  the  nation,  to  have  seventy  thousand  bricks  made, 
for  the  purpose  of  giving  those  who  wish  to  build  good 
houses  and  chimneys,  the  opportunity  of  doing  so;  and 
after  taking  the  subject  under  consideration,  it  was — 

"  1 .  Resolved,  by  the  Chiefs  in  Council,  That  J.  B. 
Finley  be  authorized  to  employ  some  person  to  make 
and  burn  seventy  thousand  bricks :  Provided,  he  can 
have  them  made  at  a  cost  not  exceeding  three  dollars  per 
thousand,  in  the  kiln. 

"2.  Resolved,  That  J.  B.  Finley  is  hereby  authorized 
to  make  the  best  contract  he  can  with  some  competent 
person,  to  attend  the  Indian  mills  for  two  years :  Provi* 


WYAXDOTT    MISSION.  203 

tied,  the  expense  of  wages  shall  not  exceed  three  hun 
dred  and  seventy-five  dollars  per  year. 

"  3.  Resolved,  by  the  Chiefs  in  Council,  That  we  will 
not  divide  our  annuities  to  any  one  that  is  less  than  quar 
ter  blood  Wyandott. 

"4.  Resolved,  by  the  Chiefs  of  the  Wyandott  nation 
in  Council,  That,  whereas,  some  of  our  people  are  still 
in  the  practice  of  getting  drunk,  and  the  lives  of  some  of 
our  white  neighbors  have  been  put  in  jeopardy,  as  well 
as  the  lives  of  our  own  people  :  Therefore,  to  put  a  stop 
to  this  great  evil,  we  are  resolved,  after  the  full  publica 
tion  of  this  resolution,  that  if  any  person  belonging  to 
this  nation  shall  be  found  in  a  state  of  intoxication,  and 
shall  put  the  life  of  any  person  in  jeopardy,  or  shall 
draw  any  unlawful  weapon  on  them,  or  threaten  or  dis 
turb  any  family,  or  any  individual,  upon  the  complaint  of 
such  injured  person,  and  proof  of  the  fact,  the  person  so 
offending  shall  forfeit  his  share  of  the  annuities,  or  any 
part  thereof,  as  the  council  may  direct  or  think  proper, 
or  such  other  punishment  as  their  crime  may  deserve ; 
and  the  money  so  forfeited  shall  go  into  the  public  fund 
of  the  nation." 

These  are  some  of  the  first  regulations  entered  into  by 
the  chiefs,  and  they  were  approved  of  by  the  better  part 
of  the  nation ;  but  some  of  the  drunken,  savage  party 
made  strong  objections  to  them,  because  they  were  like 
the  white  man's  laws,  and  did  not  suit  Indians.  I  was 
present  when  this  last  regulation  was  made  public.  The 
cause  that  produced  this  regulation,  as  stated  by  the 
chiefs,  was  this  :  One  of  their  young  men  became  in 
toxicated,  and  committed  some  depredations  on  a  white 
family  on  the  Maumee  river,  and  stole  a  horse,  which 


"204  HISTORY    OF    THE 

they  made  him  give  up,  and  pay  the  damages.  The 
chiefs  insisted  that  if  they  did  not  do  something  to  pre 
vent  these  things,  the  whites  would  put  their  laws  in 
force,  and  then  they  would  have  to  go  to  the  Penitentiary 
or  be  hung ;  and  it  was  best  for  them  to  try  and  prevent 
such  evils,  by  taking  the  law  into  their  own  hands. 

This  conference  year  closed  at  the  sitting  of  the  Ohio 
Annual  Conference,  held  in  Urbana,  in  September,  1823. 
Much  good  was  effected  this  year  by  the  Rev.  Charles 
Elliott,  who  spent  the  last  six  months  in  traveling  through 
the  districts  and  circuits,  awakening  in  the  minds  of  the 
preachers  and  people  a  missionary  spirit.  Rev.  Jacob 
Young,  and  many  others,  did  much,  and  manifested  a 
laudable  zeal  for  the  prosperity  of  this  mission. 

The  labors  of  this  year,  and  the  improvement  made 
in  this  nation,  both  in  a  temporal  and  moral  point  of 
view,  clearly  proved  that  Christianity  must  always  pre 
cede  civilization ;  and  the  great  question,  "  Can  the  abo 
riginals  of  this  country  be  civilized?"  was  pretty  well 
settled ;  for  surely  no  people  ever  made  greater  advances 
in  the  same  length  of  time.  A  spirit  of  industry  and 
laudable  emulation  to  build  good  houses,  and  improve 
their  farms,  and  to  increase  their  stock,  seemed  to  prevail 
through  the  nation.  Several  good  hewed  log  houses, 
with  shingled  roofs  and  brick  chimneys,  were  erected 
this  season ;  and  the  habit  of  drinking  spirits  was  very 
much  diminished.  Peace,  with  her  balmy  "wings,  seem 
ed  to  hover  over  this  once  sunken  and  ruined  people. 
The  influence  of  religion  never  was  more  clearly  seen  in 
all  its  saving  influence :  and  the  God  of  Jacob  seemed  to 
dwell  again  in  the  tents  of  Israel.  Those  very  Indians, 
who  were  considered  the  outcasts  of  the  earth,  who 
lived  in  the  benighted  forest,  where  superstition,  ignor- 


WYAXDOTT   MISSION.  205 

ance,  and  heathen  barbarity,  have,  from  time  immemo 
rial,  held  their  gloomy  sway:  these  have  seen  the  light 
of  the  Sun  of  Righteousness.  They  hear  and  bless  the 
name  of  Jesus,  so  precious  to  all  believers.  Here  is  a 
small  cloud  of  witnesses  that  God  has  power  on  earth  to 
forgive  sins.  See  the  man  of  the  forest,  who  but  a  short 
time  since,  was  sacrificing  his  dogs,  venison,  corn,  tobac 
co,  &c.,  now  preaching  Jesus  and  the  resurrection.  Hear 
him  teaching  his  children  to  pray,  and  love  God  and  all 
men ;  and  see  the  altar  of  family  prayer  erected  in  almost 
every  cabin  and  wigwam. 

We  found  in  the  Indian  character  a  great  sense  of  in 
dependence,  and  a  strong  opposition  to  any  thing  that 
looked  like  slavery  or  subjugation.  They  glory  in  their 
native  liberty ;  and  for  a  person  to  show  any  thing  like  a 
feeliiyr  of  superiority,  was  the  most  effectual  way  to  bar 
all  access  to  them.  This  principle  is  even  cultivated  and 
strongly  felt  in  their  children.  They  seldom  use  corpo 
real  punishment,  believing  it  to  be  too  great  a  degrada 
tion  ;  and  those  that  patiently  submit  to  it  are  counted 
no  better  than  a  dog.  When  they  chastise  their  chil 
dren  they  most  generally  dip  them  in  the  water,  or  else 
pour  water  on  them  until  they  submit.  All  the  time  I 
had  the  charge  of  these  children,  I  never  used  the  rod 
but  once.  Others  differed  from  me  in  their  method  of 
governing,  by  chastising  with  the  rod ;  but  I  believe  it 
never  had  any  good  effect.  I  used  to  take  them  by 
themselves,  with  the  interpreter,  and  set  before  them 
their  crime  ;  tell  them  how  much  it  grieved  me  and  their 
parents  and  teacher,  to  see  them  so  bad ;  that  their  course 
of  conduct  would  always  have  a  tendency  to  make  their 
good  comrades  think  less  of  them,  and  the  nation  would 
hold  them  in  contempt;  that  when  they  grew  up  to  be 
18 


206  HISTORY  OF  THE 

men  and  women,  they  would  be  thought  nothing  of,  but 
always  be  treated  as  vagabonds;  and  that  if  they  continu 
ed  to  disobey,  I  should  be  under  the  necessity  of  calling 
the  school  committee  together,  and  laying  their  cases 
before  them,  they  having  the  full  power  to  expel  them 
from  the  school ;  and  this  expulsion  would  be  a  disgrace 
to  them  as  long  as  they  lived,  and  they  would  be  re 
proached  with  it,  even  when  they  grew  up  to  be  men  and 
women ;  that  they  were  too  bad  to  live  in  society,  and 
would  be  driven,  like  dogs,  out  of  it;  and  last  of  all,  I 
told  them  the  Great  Spirit  would  be  angry  with  them, 
and  bring  them  to  an  account  for  such  bad  conduct;  and  if 
they  persisted  in  such  a  course,  they  would  finally  be  pun 
ished  in  hell,  with  all  the  disobedient  and  wicked,  for  ever. 

I  do  not  now  recollect  that  this  course  was  ever  unsuc 
cessful,  but  it  often  brought  the  transgressor  to  penitence 
and  tears ;  and  I  am  fully  persuaded  that  I  could  do  more 
with  these  boys  and  young  men  than  any  other  person. 
They  looked  upon  my  course  with  them  as  the  fruit  of 
my  love  and  esteem  for  them,  and  the  great  interest  I  had 
in  their  welfare.  But  a  contrary  course  only  excited  a 
spirit  of  obstinacy  and  revenge,  and  had  a  very  bad  effect 
on  the  older  ones.  It  gave  the  savage  party  room  to  talk 
and  say,  "  See !  your  children  are  beat  like  dogs ;  and 
they  intend  to  make  slaves  of  them."  This  course  of 
whipping  was  not  often  pursued,  and  it  never  did  any 
good. 

It  is  impossible  for  any  man,  no  matter  what  his  abil 
ities  are,  to  have  access  to,  or  exert  any  good  influ 
ence  amongst  the  Indians,  unless  he  can  come  down  and 
associate  with  them  in  a  very  friendly  way ;  for  if  he 
keeps  at  a  distance,  or  shows  any  coldness  or  reserve  of 
friendship,  he  can  have  no  access  to  them.  They  will 


WYANDOTT    MISSION.  207 

say,  "  He  is  proud,  and  thinks  himself  above  us."  They 
will  pass  him  by,  and  laugh  at  his  talks.  If  the  Indian 
is  benefited  by  the  missionary,  and  opens  his  ear  to  hear 
the  Gospel,  he  must  first  have  confidence  in  the  preacher, 
as  a  good  man.  The  minister  must  be  one  that  does  not 
waver.  He  must  be  firm  in  purpose,  yet  mild,  humble, 
and  fervent.  No  people  are  more  honest  to  yield  to  the 
truth,  when  they  are  convinced  of  it;  and  they  become 
convinced,  if  you  can  answer  all  their  objections  until 
they  can  offer  no  more.  Then  they  will  give  up  and 
embrace  the  truth.  I  have  witnessed  this  in  many  in 
stances  ;  and  the  result  has  proved  the  sincerity  of  their 
conduct  and  repentance.  Indians,  in  general,  stand  firm 
to  their  promise  or  word ;  and  it  is  considered  an  act  of 
great  meanness  to  falsify  a  promise.  Great  integrity  has 
been  manifested,  even  in  many  of  those  who  were  what 
would  be  called  confirmed  drunkards.  But  when  they 
renounced  their  sins,  they  have  refused,  on  any  occasion, 
to  taste  ardent  spirits;  and  have  continued  firm,  until 
they  closed  their  earthly  existence.  They  exhibited  the 
power  of  religion  on  their  hearts,  in  life  and  death;  and 
are,  no  doubt,  this  day  receiving  their  reward  in  a  bet 
ter  and  happier  world. 

We  will  conclude  this  chapter  by  inserting  the  follow 
ing  communication  from  Rev.  G.  R.  Jones,  published  in 
the  Methodist  Magazine,  for  November,  1823,  p.  436 : 

"TO  THE  REV.  THOMAS  MASON,  CORRESPONDING  SECRETARY 
OF  THE  MISSIONARY  SOCIETY  OF  THE  METHODIST  EPISCO 
PAL  CHURCH. 

"West  Union,  Ohio,  September  18,  1823. 
"DEAR  SIR: — I  feel  a  degree  of  hesitancy  in  attempt 
ing  to  sketch  the  history  of  a  scene  of  which  I  was,  in 


208  HISTORY    OF    THE 

part,  an  eye  and  ear  Avitness ;  and  which  excited  a  deep 
interest  in  my  own,  and  I  believe,  in  the  minds  of  all 
present.  Conscious  of  my  incompetency  to  the  task, 
for  indeed  human  language  fails,  had  I  any  assurance 
that  the  matter  would  be  furnished  by  other  hands,  I 
should  willingly  decline. 

"A  desire  to  furnish  my  mite  to  enrich  missionary 
reports,  and  thereby  circulate  useful  information,  and 
strengthen  the  hands  and  encourage  the  hearts  of  those 
actively  engaged  in  missionary  labors,  and  add  to  the 
number  of  its  friends  and  benefactors,  is  my  only  apolo 
gy  for  troubling  you  on  this  occasion.  You  are  at  liber 
ty  to  make  what  use  you  may  think  proper  of  this. 

"  Yours  respectfully,  G.  R.  JONES. 

"At  our  late  Ohio  Annual  Conference,  held  in  Urbaiia, 
there  were  several  of  the  red,  and  one  or  two  of  the  col 
ored  brethren  present,  from  the  Wyandott  mission  at  Up 
per  Sandusky.  Several  interviews  took  place  between 
our  General  Superintendents  and  them,  during  the  sitting 
of  the  conference,  at  Bishop  M'Kendree's  room,  at  one 
of  which  I  was  present  part  of  the  time. 

"A  few  friends  were  invited  to  be  present  at  the  in 
terview.  As  breaking  bread  together  has  been  a  token 
of  hospitality  and  friendship  among  most  nations,  a  cup 
of  tea  was  j>repared  by  the  family,  and  at  a  suitable  time 
they  were  waited  on  with  it.  Bishop  M'Kendree,  with 
out  any  previous  arrangement  or  design,  appears  to  have 
been  made  a  kind  of  master  of  ceremonies.  He  was 
waited  on  first.  The  sagacity  of  the  red  brethren  was 
quite  observable — they  kept  their  eye  on  him,  and  con 
formed  in  every  particular.  Jonathan,  a  man  of  color, 
(who  has  served  the  mission  from  the  beginning  as  an 
interpreter,  and  who,  while  engaged  in,  this  \vork,»  he-* 


WYANDOTT   MISSION.  209 

came  convinced  of  sin,  and  happily  converted  to  God,) 
was  one  of  the  company.  He  modestly  declined  par 
taking  with  them,  but  being  pressingly  solicited  by  Bish 
op  M'Kendree,  yielded.  After  the  repast  was  over,  the 
red  brethren  joined  in  singing  several  hymns  in  their 
own  tongue,  during  which  a  number  in  the  house  within 
hearing,  crowded  into  the  room,  until  there  might  have 
been  as  many  as  forty  present.  Mononcue,  a  chief,  rose, 
and  approaching  Bishop  M'Kendree  respectfully,  held 
out  the  hand  of  friendship,  which  was  cordially  received, 
and  a  warm  embrace  took  place.  This  appears  to  have 
taken  off  all  restraint.  Between-the-logs,  another  chief, 
followed  his  example,  and  they  proceeded  round  to  all  in 
the  room,  while  sighs  and  tears  witnessed  the  feelings  of 
most  who  were  present ;  but  they  were  sighs  of  gratitude 
and  astonishment,  and  tears  of  joy.  The  spirit  of  hostile 
foes  in  the  field  of  battle  was  lost  in  the  spirit  of  harmo 
ny  and  Christian  love,  which  appeared  to  fill  the  room. 
I  have  witnessed  few  scenes  which  carried  stronger  con 
viction  to  my  heart  of  the  truth  and  excellency  of  the 
religion  of  the  meek  and  humble  Jesus.  I  was  ready  to 
cry  out  and  say,  'What  hath  the  Lord  wrought?' 

"A  worthy  gentleman,  high  in  office  and  respectabili 
ty,  had  received  an  invitation,  and  was  present  at  the  in 
terview.  It  seems  he  had  imbibed  an  opinion  which  is, 
perhaps,  prevalent  among  politicians,  that  it  is  impracti 
cable  to  christianize  the  aboriginals  of  our  country.  He 
was  placed  in  a  part  of  the  room  farthest  from  the  door. 
When  the  chiefs  approached  him,  all  his  unbelief  appears 
to  have  given  way,  his  arms  were  open  to  give  the  friend 
ly  embrace,  while  the  flowing  tear  bore  witness  to  a  re 
ciprocity  of  feeling.  He  was  heard  to  exclaim  a  day  or 
two  afterwards,  'I  am  fully  converted.'  At  the  close 
18* 


210  HISTORY  OF   Tlf£ 

of  the  singing  by  the  red  brethren,  Bishop  Roberts  made 
a  few  appropriate  remarks,  and  we  all  joined  him  in  sing 
ing,  at  the  close  of  which,  from  the  fullness  of  his  heartr 
he  offered  up  a  fervent  prayer.  We  again  joined  in 
singing,  and  one  of  the  chiefs,  (Between-the-logs,)  being 
called  on,  prayed  in  a  very  feeling  manner,  while  every 
heart  appeared  to  respond  the  hearty  amen !  The  meet 
ing  was  then  closed. 

"From  the  various  accounts  of  individuals,  as  well  as 
from  the  report  laid  before  the  conference  by  brother 
Finley,  the  superintendent,  the  Sandusky  mission  ap 
pears  to  be  prospering  beyond  any  former  example. 
May  the  great  Head  of  the  Church  hasten  the  time  when 
4  the  kingdoms  of  this  world  shall  be  converted,  and  be 
come  the  kingdoms  of  our  God  and  his  Christ.' 

"I  am  requested  by  Bishop  M'Kendree,  who  is  now 
in  this  town  in  good  health,  to  inform  you  that  the  Meth 
odist  Missionary  Notice,  No.  5,  came  to  hand  in  this 
place,  and  was  thankfully  received. 

"  At  our  late  annual  conference,  the  superintendents 
present  divided  the  important  business  between  them. 
The  stationing  the  preachers  devolved  on  Bishop  Rob 
erts.     The  missionary  business,  it  seems,  was  committed 
to  Bishop  M'Kendree.     He  reported  a  plan  to  establish 
a  mission  among  the  Chippewa  Indians,  about  eighty  or 
ninety  miles  from  Detroit ;  two  missionaries  to  be  sent  to 
Michigan  territory,  to  the  Rapids  of  St.  Mary's  in  par 
ticular  ;  and  another  plan  to  establish  a  mission  in  New 
Orleans,  was  recommended.     These,  with  the  reasons 
which  influenced  the  attempt,  the  probability  of  success, 
the  ways  and  means  by  which  the  objects  might  be  ac 
complished,  together  with  arrangements  for  the  Wyan- 
dott  mission,  were  laid  before  the  conference,  in  order 


WYANDOTT   MISSION'.  211 

to  secure  its  approbation  and  co-operation.  The  plan 
was  thought  to  be  judicious,  and  the  preachers  resolved 
to  use  their  influence  to  support  the  undertaking.  How 
it  will  eventuate  will  be  seen  hereafter." 


212  HISTORY    OF    THE 

CHAPTER  IX. 

The  year  1823-24 — The  author  re-appointed,  and  with  him  the 
Rev.  Jacob  Hooper — Letter  from  Hon.  Lewis  Cass — Last  illness 
and  death  of  John  Stewart — The  author  sets  out  for  the  north,  to 
visit  other  tribes,  accompanied  by  two  Indians — Incidents  on  the 
way — The  ring  hunt — A  Wyandott  hymn — Sin  of  selling  ardent 
spirits — Lodging  at  a  Frenchman's — Meeting  at  the  house  of  Hori- 
nis — Description  of  this  venerable  man — His  speech — Roman  Cath 
olic  priests  among  the  Wyandotts — Mouth  of  the  Detroit  river — 
Maiden — Brownstown — Detroit — Interview  with  Governor  Cass — 
Crosses  to  the  Canada  side  of  the  river — Forms  the  first  Indian 
elass  ever  formed  in  Canada — Return  to  Detroit — Revival  there. 

AT  the  conference  held  in  Urbana,  Ohio,  September, 
1823,  I  was  re-appointed  to  the  superintendency  of  the 
Wyandott  mission,  with  the  Rev.  Jacob  Hooper  and  his 
wife.  Brother  Hooper  was  to  have  the  supervision  of 
the  farm,  and  his  wife  was  to  take  charge  of  the  Indian 
girls,  as  teacher.  This  was  a  great  relief  to  us,  for  our 
cares  were  more  than  we  were  able  to  bear.  Brother 
Hooper  well  understood  the  business  of  farming,  and  it 
prospered  greatly  under  his  care.  He  labored  with  his 
own  hands  daily,  and  improved  the  farm  greatly.  Sis 
ter  Hooper  was  well  qualified  for  her  department,  and 
by  her  amiable  disposition,  won  the  affection  of  all 
the  children  and  family.  Her  piety  was  conspicuous, 
and  shone  as  a  light  in  this  dark  and  benighted  land. 
Our  burden  was  made  much  lighter  by  this  appointment. 
Brother  Hooper  was  an  old  and  well-tried  friend.  We 
had  been  fellow-laborers  in  another  field,  in  former  years. 

At  this  conference  I  was  instructed  to  extend  my  la 
bors  to  the  Otto  was  and  Chippewas,  at  Saginaw  Bay. 
After  we  arrived  at  our  station,  and  entered  upon  our 
work,  as  soon  as  possible,  I  made  preparation  for  the 
journey.  I  wrote,  previous  to  the  annual  conference,  to 


WYANDOTT    MISSION*.  213 

Gov.  Cass,  chief  agent  of  the  Indian  department  for  all 
the  west,  in  reference  to  the  situation  of  the  Saginaw 
Indians,  and  the  probability  of  establishing  a  mission 
among  them.  To  my  letter  I  received  the  following 


"Detroit,  October  22,  1823. 

"DEAR  SIR: — Your  letter  of  July  22d,  was  received 
here  during  my  visit  to  Ohio,  where  I  was  detained  by 
sickness,  and  whence  I  have  but  recently  returned.  This 
circumstance  will  account  to  you  for  the  delay,  which  has 
taken  place  in  answering  your  letter. 

41 1  rejoice  that  such  success  has  attended  your  zealous 
labors  among  the  Wyandotts.  I  do  not  doubt  the  truth 
of  your  statement,  for  it  is  corroborated  by  information 
which  has  reached  me  from  many  quarters.  Your  plan 
has  been  well  matured,  and  what  is  more  important,  it 
has  been  faithfully  executed. 

"  With  respect  to  the  establishment  of  a  mission  at 
Saginaw,  I  will  state  the  facts,  and  you  must  determine 
for  yourself  the  propriety  of  making  the  experiment. 
The  Chippewas,  who  live  there,  are  the  most  trouble 
some  Indians  in  this  quarter.  They  are  in  the  lowest 
state  of  moral  degradation.  More  savage  and  indolent, 
and  less  tractable  than  the  Wyandotts  :  any  comparison 
between  them  will  result  greatly  to  the  disadvantage  of 
the  former.  These  considerations,  while  they  show  the 
difficulties  which  must  be  encountered  by  a  missionary 
establishment,  show  also  the  immense  benefits  which 
must  result  from  such  an  institution,  properly  directed. 

"The  means  which  I  could  apply  in  aid  of  this  at 
tempt,  are  the  application  of  the  sum  of  two  thousand 
dollars,  appropriated  by  an  act  of  Congress,  in  confer- 


HISTORY    OF    THE 

mity  with  a  stipulation  in  the  treaty  of  Saginaw,  for  the 
support  of  a  blacksmith,  and  for  the  purchase  of  horses, 
cattle,  and  farming  utensils,  and  for  the  employment  of 
persons  to  aid  the  Indians  in  their  agricultural  labors.  I 
should  be  well  satisfied  to  leave  the  expenditure  of  this 
sum  to  any  respectable  missionary  establishment,  re 
quiring  only,  that  it  should  be  faithfully  and  judiciously 
applied  to  the  objects  expressed  in  the  treaty. 

"What  would  be  the  views  of  the  Indians  towards 
such  an  experiment,  I  do  not  know.  Heretofore,  they 
have  not  been  favorably  disposed;  and,  in  one  instance, 
the  attempt  has  failed.  But  so  much  depends  on  the  ex-, 
perience  and  personal  character  of  those  appointed  to 
conduct  such  a  work,  that  the  failure  of  the  first  experi 
ment  furnishes  no  proof  that  a  future  one  would  fail  also. 

"I  am,  dear  sir,  with  sincere  regard,  your  friend, 

"LEW.  CASS. 

"Rev.  James  B.  Finley,  Upper  Scmdusky,  0." 

Perhaps  this  will  be  a  suitable  place  for  me  to  say 
something  of  brother  John  Stewart,  who  was  the  first 
instrument  to  introduce  evangelical  religion  into  this  na 
tion.  He  had  been  associated  with  the  mission  from  the 
time  he  was  licensed  to  preach,  and  drew  the  most  of  his 
support  from  it,  for  himself  and  family. 

John's  health  had  been  poor  from  the  first ;  and  it  is 
confidently  believed  that  his  afflictions  and  feebleness  of 
body  were  the  result  of  his  intemperance  before  he  em 
braced  religion.  He  told  me  that  his  former  habits  had 
ruined  his  constitution.  He  was  affected  with  the  con 
sumption  the  first  time  I  saw  him ;  and  this  insidious 
disease  continued  to  undermine  his  health,  until  at  last, 
he  fell  a  prey  to  it;  but  he  continued  his  labors  among 


WYANDOTT   MISSION.  215 

us  until  the  summer  before  he  died.  He  was  visited  by 
some  of  the  colored  preachers  belonging  to  the  Allenites, 
which  separated  from  the  Methodist  Episcopal  Church. 
He  attended  their  conference,  and  joined  with  them  at 
that  time.  He  said  to  me  on  his  return,  that  he  had 
done  it,  believing  he  could  be  more  useful  among  his 
own  people  than  among  the  whites ;  and  that  he  had  to 
make  no  sacrifice  of  principle  in  so  doing,  for  they  held 
fast  to  the  Methodist  doctrine,  and,  with  but  little  altera 
tion,  to  the  Discipline.  Yet,  notwithstanding  he  had 
withdrawn  from  the  Methodist  Episcopal  Church,  for 
the  sake  of  what  he  had  done  among  the  Indians,  I  al 
ways  treated  him  as  though  he  had  not ;  and  so  long  as 
he  lived,  he  received  support. 

In  the  fall  of  1823  he  grew  worse,  and  soon  was  con- 
lined  to  his  house.  As  the  winter  set  in,  he  was  confined 
to  his  bed.  I  visited  him  frequently,  and  had  many  se 
rious  conversations  with  him.  He  always  spoke  with 
strong  confidence  of  his  future  state,  and  said  he  had  no 
doubt  of  his  acceptance  with  God,  through  faith  in 
Christ.  I  visited  him  a  short  time  before  his  death.  As 
I  was  about  to  start  on  a  journey  to  the  north,  and  ex 
pected  to  see  him  no  more,  we  parted  Avith  the  hope  of 
meeting  in  a  better  world.  He  died  in  his  own  house, 
December  17,  1823,  in  great  peace.  His  funeral  was 
attended  by  my  worthy  colleague,  Rev.  Jacob  Hooper. 

Having  made  arrangements  for  our  journey  to  the 
north,  we  started  December  10th,  1823.  Our  company 
consisted  of  Mononcue,  Squire  Gray-eyes,  and  Jonathan 
Pointer,  for  interpreter.  Mononcue  and  Jonathan  went 
by  Stewart's,  to  take  their  farewell  of  him,  the  rest  of  us 
having  done  it  previously,  and  were  to  meet  us  at  the 
E  ig  SA  ring  reservation.  Gray-eyes  and  myself  took  the 


216  HISTORY    OF    THE 

packs  and  horses,  and  went  a  nearer  route  across  the 
plains.  This  day  was  cold,  the  wind  blowing  from  the 
north,  and  the  snow  driving  in  our  faces.  After  travel 
ing  several  miles,  we  stopped  at  a  cottage,  warmed  our 
selves,  and  made  a  repast  on  bread  and  meat.  We  then 
started,  and  entered  a  gloomy  forest.  The  snow  hang 
ing  on  the  bushes  across  our  path,  and  the  dark,  lower 
ing  clouds  suspended  over  us,  led  us  to  serious  reflec 
tions  on  death  and  the  grave.  While  solemn  meditations 
were  passing  through  our  minds,  the  clouds  were  dis 
persed,  and  the  cheerful  sun  shone  brilliantly  upon  us. 
The  thought  of  tl'e  second  advent  of  Christ,  in  all  his 
splendor,  and  a  redemption  from  the  grave,  followed;  and 
we  felt  a  prelibation  of  the  raptures  of  that  day  when 
clouds  and  storms  should  cease  for  ever,  and  the  light  of 
God's  countenance  shine  upon  us  all. 

The  great  contrast  between  the  darkness  and  the  light, 
made  us  remember  the  poor,  benighted  Indians  we  were 
going  to  visit.  They  were  living  in  the  gloom  of  death  ; 
while  the  hateful  superstition  of  past  and  present  delu 
sions,  had  buried  all  their  comforts.  Crime  of  all  de 
scriptions,  as  the  fruit  of  the  intoxicating  draught,  had 
polluted  every  fountain  of  happiness;  and  witchcraft, 
with  its  midnight  enchantments,  girded  all  the  other 
evils,  and  fastened  them  firmly  on  the  poor  Indian's  soul. 
No  cheerful  ray  of  hope,  breaking  through  the  darkness 
of  the  future,  came  to  bless  or  comfort  him.  All  was  a 
dark  and  dreary  uncertainty.  But  the  darkness  will  soon 
give  way,  before  the  glorious  light  of  the  Gospel  of 
Christ.  We  are  his  ambassadors,  and  bring  good  news, 
and  glad  tidings  of  great  joy.  "  How  beautiful  upon  the 
mountains,  are  the  feet  of  him  that  bringeth  good  tidings." 

After  traveling  several  miles,  and  the  shades  of  night 


WYANDOTT    MISSION.  217 

had  began  to  inclose  us,  we  came  to  some  Indian  houses, 
the  inhabitants  of  which  were  wandering  in  the  forest, 
in  quest  of  game.  Here  we  concluded  to  stay  for  the 
night.  After  making  a  good  fire,  feeding  and  securing 
our  horses,  my  comrade  made  search  for,  and  procured  a 
root  of  sassafras,  of  which  we  made  tea;  which,  after 
riding  in  the  cold,  was  very  refreshing.  After  having 
supped,  we  commended  ourselves  to  God,  by  prayer  and 
thanksgiving,  imploring  his  blessing  on  our  journey  and 
its  objects,  and  spread  our  blankets  and  lay  down  to  rest. 
The  night  being  cold,  we  had  frequently  to  rise  and  re 
new  our  fire.  In  the  morning,  we  had  prayer,  fed  our 
horses,  and  while  eating  our  breakfast,  our  two  friends, 
Mononcue  and  Pointer,  joined  us.  We  set  out  through 
a  thick  forest,  and  traveled  a  small  Indian  trail,  our  way 
being  obstructed  by  logs  and  swamps.  This  morning 
our  pack  horse  got  scared,  and  ran  off  with  our  camp 
equipage;  but  we  soon  caught  him,  and  but  little  damage 
was  done. 

Our  conversation  this  day,  was  varied,  comprehend 
ing  many  topics.  One,  however,  seemed  to  interest  my 
companions ;  which  was,  the  providence  of  God  over  the 
world.  There  were  many  things  that  seemed  dark  to 
their  minds,  and  which  they  could  not  solve.  For  in 
stance,  we  were  passing  through  a  great  wind-fall,  where 
every  tree  was  either  blown  down  or  broken  off.  Now, 
what  purpose  God  could  have  in  sending  so  strong  a 
wind  into  this  wilderness,  or  what  purpose  it  was  design 
ed  to  serve,  was  to  them  a  mystery.  I  said,  "  My  broth 
ers,  if  you  knew  all  God's  reasons  why  he  does  so,  you 
would  be  as  wise  as  God  himself.  This  we  cannot  know 
now,  but  we  may  know  hereafter."  "But  has  God  the 
right  to  break  down  all  these  trees,  when  he  pleases  ?" 

19 


218  HISTORY    OF    THE 

"  0  yes,  he  has  the  right,  for  he  made  them ;  and  he  has 
the  right  to  kill  and  make  alive."  "There,"  said  Mo- 
noncue,  pointing  to  one  which  had  been  broken  off, 
"there  is  one  that  is  like  me.  Almost  all  my  friends 
are  dead,  and  I  am  broken  off  at  the  top.  Many  win 
ters  have  blown  on  my  head,  and  the  frosts  of  years  have 
whitened  it.  These  saplings  fitly  represent  my  children 
and  grand-children.  They  are  growing  around  my  roots, 
and  soon  I  shall  fall  into  the  ground,  and  they  will  cover 
me  with  earth." 

We  had  translated  a  hymn  into  Wyandott,  and  em 
ployed  ourselves  in  learning  to  sing  together— 

"  Hail  thou  blest  morn,  when  the  Great  Mediator, 
Down  from  the  regions  of  glory  descends,"  &c. 

This  day  my  two  companions  and  Pointer  learned  to 
sing  the  translation  tolerably  well,  and  we  made  the 
swamps  vocal  with  our  songs. 

After  toiling  hard,  we  reached  the  west  branch  of  Por 
tage  river.  The  sun  had  sunk  behind  a  cloud.  We 
stopped  under  the  branches  of  a  beech  tree,  cut  wood 
for  the  night,  scraped  away  the  snow,  stretched  our 
tents,  and  Mononcue  soon  prepared  some  supper,  by 
roasting  our  meat  on  a  stick,  and  boiling  some  spice- 
wood  twi^s.  We  then  engaged  in  a  long  conversation 
about  the  former  wars  of  their  nation,  and  the  success  of 
the  different  parties. 

He  related  one  case,  in  which  a  whole  party  of  their 
enemies  were  entirely  cut  off.  Some  years  previously, 
they  had  taken  a  Wyandott  woman,  and  made  a  slave  of 
her.  On  a  war  excursion  they  took  her  with  them,  prob 
ably  to  mend  their  moccasons  and  make  their  fires.  At 
or  near  where  we  were  then  encamped,  they  stopped  for 


WYANDOTT    MISSION.  219 

the  night,  and  sent  her  for  wood.  While  she  was  thus 
wandering,  she  fell  in  with  a  party  of  her  own  people, 
and  they  agreed  with  her,  that  as  soon  as  the  Indians  fell 
asleep,  she  should  tie  their  feet  together,  and  if  they 
should  awake  while  she  was  doing  it,  she  was  to  fly  to 
them  for  protection.  She  succeeded,  and  the  Wyandotts 
fell  upon  them,  and  destroyed  them  all,  so  that  none 
escaped. 

The  country  through  which  we  passed  was  flat  and 
swampy  land,  interspersed  with  some  of  the  finest  sugar 
trees  I  have  ever  seen  in  the  northern  part  of  the  state. 
Among  these  are  many  sugar  camps,  where  the  Indians 
make  sugar  and  catch  raccoons.  This  is  their  spring 
employment,  from  the  first  of  February  to  the  first  of 
April.  The  men  take  several  hundred  raccoons  in  one 
of  these  hunts,  and  the  women  are  employed  in  making 
sugar. 

On  the  morning  of  the  12th,  we  set  out  at  an  early 
hour.  Our  path  led  through  a  part  of  the  Black  Swamp, 
lying  between  the  west  and  north  fork  of  Portage  river. 
The  swamp  was  almost  impassable.  As  the  ice  was  not 
strong  enough  to  bear  our  horses,  they  were  continually 
breaking  through.  One  of  our  horses  was  twice  mired. 
This  swamp  extended  about  eleven  miles.  We  reached 
the  north  fork,  where  we  entered  the  plains,  which  con 
tinued  to  the  Maumee  river. 

These  plains  are,  for  the  most  part,  thin  land,  and 
interspersed  throughout  with  bogs,  or  low  wet  places, 
and  often  covered  with  water  for  half  a  mile.  Our  trav 
eling  now  being  more  pleasant,  my  friends  conversed 
with  me  about  the  country,  and  I  learned  that  this  tract 
of  land,  lying  between  Portage  river  and  the  Maumee, 
which  was  all  plains,  interspersed  with  groves  of  timber, 


220  HISTORY    OF    THE 

covered  a  large  extent  of  country,  and  Mras  used  every 
fall  for  their  ring  hunt.  This  is  made  by  setting  fire  to 
the  leaves  and  grass  in  a  circle  of  fifteen  or  twenty  miles ; 
and  the  fire  drives  all  the  game  into  a  pounds  where  they 
are  shot  down  in  immense  quantities.  Sometimes  as 
many  as  five  hundred  deer  have  been  killed,  on  one  of 
these  occasions.  The  raccoons  climb  the  trees  in  the 
groves  of  timber,  and  are  caught  in  great  abundance. 
One  of  our  party  said  he  had  killed  as  many  as  fifty  in 
one  day.  These  are  most  generally  shot  with  the  bow 
and  arrow.  The  product  of  the  hunt  is  equally  divided 
amongst  the  individuals  who  compose  the  party. 

This  day  was  dark  and  cold.  Sometimes  the  snow 
fell  so  fast  that  we  could  hardly  discern  the  trace.  Late 
in  the  evening,  we  reached  the  Lower  Rapids  of  the 
Maumee  river,  and  forded  it  just  above  the  principal 
rapid.  The  ford  was  seemingly  dangerous,  on  account 
of  the  fissures  in  the  rocks,  some  of  which  were  deep 
and  narrow.  The  swiftness  of  the  stream  was  such, 
that  it  seemed  almost  impossible,  should  the  horses 
stumble  and  fall,  that  we  could  escape  drowning.  But 
we  had  no  other  way  to  get  across;  and  protected  by  a 
kind  Providence,  we  passed  ia  safety..  That  night  we 
rode  ten  miles,  and  put  up  at  a  public  house  kept  by  a 
man  who  made  a  profession  of  religion. 

As  the  snow  was  deep,  and  the  day  unfavorable,  we 
were  the  only  travelers,  and  were  permitted  to  occupy 
the  bar-room.  After  we  had  partaken  of  some  refresh 
ments,  (the  first  we  had  received  since  morning,)  we 
were  invited  to  have  prayer  with  the  family ;  and  in  this 
we  enjoyed  ourselves  well.  I  asked  Mononcue  to  sing, 
who  was  aided  by  the  other  Indians ;  and  after  singing* 


WYANDOTT   MISSION.  221 

to  join  in  prayer.  They  sang  in  sweetest  strains,  in  In 
dian,  the  following  hymn : 

"  Come  thou  Fount  of  every  blessing, 
Tune  my  heart  to  sing  thy  grace,"  &c. ; 

and  I  sang  with  them  in  English,  which  seemed  to  have 
a  powerful  effect  on  the  man  of  the  house  and  his  family, 
it  being  a  strange  thing  to  them  to  hear  Indians  thus  sing 
and  pray.  My  old  friend's  soul  was  fired  with  his 
theme,  and  he  prayed  as  if  the  heavens  and  the  earth 
were  coming  together.  When  we  arose  from  our  knees, 
he  and  Squire  Gray-eyes  went  and  shook  hands  with  all 
in  the  house,  weeping  and  exhorting  them  in  Indian  to 
turn  to  God,  believe  and  live.  We  had  a  good  meeting, 
for  many  of  the  family  wept.  Here  I  will  give  a  few 
verses  of  the  hymn  before  mentioned,  in  the  Wyandott 
language : 

Yar-ro-tawsa  shre-wan  daros 

Du-saw-shaw-taw-tra-war-ta 
Di-da-sha-hoo-saw-ma-gawrah 
Dow-ta-ta  ya-tu-haw-shu. 

CHORUS. — Durah-ma-yah !  durah-ma-yah ! 

Ded-so-mah-ras  qui-hun-ca. 
EXGLISH. — Halleluiah !  halleluiah ! 

We  are  on  our  journey  home. 

Yar-ro-tawsa  shre-wan  daros 

Shasus  tatot  di  cuarta 
Scar  tre  hoo  tar  share  wan  daro 

Sha  yar  ne  tshar  see  sentra. 

Durah-ma-yah !  durah-ma-yah,  &c. 

On-on-ti  zo-hot  si  caw-quor 

Sheat  un  taw  ruh  de  Shasus  so 
You  yo  dashar  san  de  has  lo 

Dishee  caw  quar,  na  ha  ha. 

Durah-ma-yah !  dura-ma-yah !  &c. 


222  HISTORY    OF    THE 

After  we  retired,  brother  Mononcue  asked  me,.  "Is 
this  man  religious?"  I  said,  "Yes,  I  believe  so." 
"  How  can  that  be,"  said  he,  "while  he  keeps  and  sells 
the  fire  waters?  (meaning  ardent  spirits.)  I  thought  that 
religious  men  were  to  love  God  and  all  men,  and  not  do 
any  evil;  and  can  there  be  a  worse  evil  than  the  keeping 
and  measuring  out  this  destructive  thing,  which  makes 
men  crazy,  and  leads  them  to  commit  any  crime,  even 
murder?"  I  told  him  it  was  a  great  evil  and  sin,  and  I 
could  not  see  how  any  man  could  be  good  and  practice 
it;  that  it  never  did  any  good,  but  was  always  productive 
of  the  worst  crimes.  He  then  replied  that  all  such  ought 
to  be  kept  out  of  the  Church,  or  turned  out  if  they  were 
in  and  would  not  quit  it.  I  agreed  with  him  in  senti 
ment;  so,  after  prayer,  we  spread  our  blankets,  and  com 
mitted  ourselves  to  sleep. 

We  made  an  early  start  on  the  13th.  Our  road  was 
much  better,  and  lay,  principally,  through  a  rolling, 
sandy  country  of  plains,  interspersed  with  groves  of 
white-oak.  About  an  hour  before  sun-set,  we  crossed 
the  River  Raisin.  This  is  one  of  the  most  beautiful  pla 
ces  I  have  ever  seen.  The  river  and  the  lake  afforded  a 
delightful  prospect,  even  at  that  dreary  season  of  the  year. 
We  turned  into  a  French  settlement  on  Sandy  creek,  (the 
prairies  being  all  burned,)  and  obtained  lodging  for  the 
night  in  a  small  hut.  The  family  was  quite  large,  and 
the  hut,  with  the  accession  we  made,  was  literally  filled. 
Sometime  after,  our  landlord  came  home  with  a  keg  of 
whisky.  He  put  it  under  his  bed,  and  soon  was  engaged 
in  a  conversation  with  our  interpreter,  and  through  him 
with  the  chiefs.  Being  tired  and  weary,  I  got  my  blank 
et,  and  took  one  corner  of  the  hut  for  my  bed.  After 
the  man  and  his  wife  had  crossed  themselves,  and  said 


WYANDOTT   MISSION.  223 

some  kind  of  prayer  in  French,  they  lay  down.  Then 
Mononcue  asked  Pointer  if  we  were  to  have  prayer  to 
night.  His  reply  was,  "  I  do  not  know.  The  preacher 
has  gone  to  bed,  and  so  have  all  the  family."  "  Well," 
said  he,  "we  will  pray  notwithstanding."  So  he  began, 
and  the  other  two  joined  in.  He  prayed  with  great  fer 
vor.  This  alarmed  the  Frenchman  and  his  wife,  so  that 
they  could  scarcely  stay  in  bed.  I  kept  my  position  un 
til  it  was  over,  and  then  we  all  went  to  sleep.  But  the 
weather  being  extremely  cold,  we  could  not  rest  long ; 
and  about  four  o'clock,  all  arose.  Here  our  host  pro 
posed  making  a  present  to  the  chiefs,  and  spoke  to  them 
to  that  effect.  Mononcue  asked  him  what  he  had  to  give. 
The  reply  was,  "  A  good  dram  of  whisky."  Mononcue 
exhibited  the  greatest  disdain  and  contempt,  picked  up 
his  bridle  and  hat,  and  said,  "  We  will  now  go."  We 
followed,  got  our  horses;  and  dark,  snowing,  and  blow 
ing  as  it  was,  we  set  off  through  a  plain  country,  without 
a  road  or  path.  We  followed  Mononcue  as  our  guide ; 
and  about  two  hours  after,  we  were  glad  to  see  the  day 
break  on  us.  At  sun-rise  we  reached  the  woodland  on 
Stony  creek.  Here  the  snow  had  drifted  until  it  was 
near  two  feet  deep.  When  we  came  to  the  creek,  our 
guide  seemed  determined  to  proceed.  I  said,  "Monon 
cue,  are  we  to  have  nothing  to  eat?  I  am  hungry." 
"Well,"  he  said,  "let  us  stop."  We  commenced  scra 
ping  away  the  snow,  and  shortly  had  a  fire.  I  made  the 
coffee,  and  Mononcue  broiled  the  meat.  Before  we  be 
gan  our  repast,  he  said  we  must  have  prayer.  I  asked 
him  to  pray.  We  kneeled  down  in  the  snow,  which 
was  almost  to  our  arms  when  on  our  knees,  and  he  pray 
ed  until  I  was  almost  frozen,  and  with  a  zeal  and  devo 
tion  peculiar  to  himself. 


224  HISTORY    OF    THE 

After  we  had  refreshed  ourselves,  and  the  horses  had 
browsed,  we  passed  the  creek  with  some  difficulty,  and 
continued  our  journey  along  a  blind  Indian  path,  over 
which  hung  bushes  heavy  laden  with  snow.  This,  to 
gether  with  fallen  timber,  rendered  our  way  almost  im 
passable  ;  so  that  it  was  late  in  the  afternoon  when  we 
arrived  at  the  Huron  river,  in  the  Wyandott  reserve  of 
eight  sections.  Here  we  had  a  very  formidable  difficulty 
to  encounter.  The  river  was  just  fordable,  and  frozen 
on  both  sides  for  two  or  more  rods.  We  alighted,  too  k 
our  tomahawks  and  cut  the  ice  ;  then  jumped  our  horses 
down  into  the  water,  got  on,  and  rode  to  the  ice  on  the 
opposite  shore.  Here  we  sat  on  our  horses,  and  cut  the 
ice,  when  the  water  was  more  than  midsides  deep ;  and 
I  think  a  colder  day  I  hardly  ever  experienced.  After 
staying  in  the  water  nearly  half  an  hour,  we  got  on  the 
ice,  and  whipped  our  horses  upon  it.  We  were  not  out 
of  the  water  ten  minutes  before  our  clothes  were  frozen 
stiff;  and  then  we  had  two  miles  to  go  before  we  should 
arrive  at  any  house.  We  set  off  at  full  speed,  and  ar 
rived  at  sun-down  at  the  residence  of  our  old  friend  Hon- 
nis,  where  we  were  most  cordially  and  heartily  wel 
comed,  and  our  wants  were  comfortably  supplied.  How 
good  it  is,  even  in  a  land  of  savages,  to  find  a  friend  and 
a  welcome  in  the  hour  of  need ;  and  never  were  men 
more  kindly  received  than  we  were  on  this  occasion. 

This  being  the  Sabbath,  (though  it  had  been  our  in 
tention  to  reach  this  place  on  Saturday,  but  the  roads 
and  \veather  had  prevented,)  we  immediately  sent  forth 
word  in  the  village  that  we  would  hold  meeting  at  night. 
All  were  in  attendance.  I  tried  to  preach,  and  brothers 
Mononcue  and  Gray-eyes  exhorted.  Then  we  invited 
such  as  were  seeking  religion  to  come  forward  to  be 


WYANDOTT    MISSION.  225 

prayed  for.  Several  came,  whom  we  endeavored  to 
point  to  the  Lamb  of  God,  who  taketh  away  the  sin  of 
the  world.  Some  of  them  helieved  with  the  heart  unto 
righteousness.  The  next  morning  we  had  meeting  again, 
and  formed  a  class  of  twelve  members.  This  was  the 
first  Indian  class  formed  in  the  Michigan  territory. 

We  found  a  friend  and  great  advocate  of  religion  in 
brother  Honnis.  I  was  remarkably  struck  with  the  ap 
pearance  of  this  man.  His  frame  was  large,  his  face 
resembled  that  of  the  German :  high  forehead  and  cheek 
bones,  his  nose  aquiline,  and  his  hair  as  white  as  wool. 
He  sat  on  a  deer  skin,  with  his  legs  crossed.  His  eyes 
were  dim,  and  almost  sightless.  His  Kinnekinick  pouch, 
in  which  he  kept  his  pipe  and  tobacco,  with  a  knife  that 
was  nearly  Avorn  to  the  back,  which  he  used  for  cutting 
his  tobacco,  Mras  on  one  side,  and  a  pair  of  crutches  on 
the  other.  I  think  I  have  never  seen  a  man  more  digni 
fied  in  his  appearance.  His  countenance  was  calm  and 
serene.  After  the  usual  ceremonies  of  smoking  were 
over,  he  addressed  us  in  the  following  manner:  "  Broth 
ers,  I  am  glad  that  the  Great  Spirit  has  given  me  this  op 
portunity  of  seeing  your  faces  once  more  before  I  die. 
He  has  always  been  kind  to  me.  I  have  heard  what  the 
Great  Spirit  has  done  for  you  and  many  of  our  nation, 
by  his  word  and  ministers,  and  I  have  rejoiced  in  it;  but 
my  age  and  afflictions  have  prevented  me  from  getting  up, 
and  going  to  see  and  join  you  in  it.  I  have  waited  until 
God  has  sent  you  to  my  cabin,  for  Avhich  I  thank  him." 

I  then  told  him  that  I  had  come  to  bring  him  the  glad 
tidings  of  salvation ;  that  Jesus,  his  Savior,  had  died  to 
save  all  the  world,  and  that  whosoever  believed  on  him, 
and  broke  off  from  their  sins,  should  certainly  find  mer 
cy.  While  I  spoke  to  him,  the  tears  fell  in  streams  from 


226  HISTORY    OF    THE 

his  almost  sightless  eyes,  and  his  swelling  soul  was  bi? 
with  gratitude  and  praise  to  God  for  his  redeeming  love. 
He  said,  "  I  have  always  prayed  to  the  Great  Spirit,  and 
I  know  he  has  heard  ine  and  protected  me,  in  the  battle 
field,  and  in  the  hour  of  sickness,  and  he  has  kept  me 
from  the  sin  of  drunkenness ;  but  I  have  done  many  oth 
er  things,  that  were  contrary  to  his  mind,  and  I  am 
sorry.  I  have  been  looking  up  for  help  in  my  old  days, 
and  have  often  felt  happy  in  my  soul;  but  this  news  of  a 
Savior  makes  my  heart  more  glad,  and  I  will  now  look 
to  him  as  my  great  help  in  these  days  of  my  great  weak 
ness.  I  must  soon  go  the  road  of  all  the  earth.  I  can 
not  walk  without  these  sticks,  and  the  sun  is  hid  from 
my  eyes.  But  I  hope  my  children  and  grand-children 
will  take  hold  of  this  great  word,  which  God  has  spoken 
to  all  nations,  and  now  to  us,  and  hold  i;  fast  until 
shall  be  called  upon  to  go  to  their  Father's  house  above." 

This  man  was  taken  prisoner  when  he  was  so  youn? 
ns  not  to  recollect  any  thin?,  but  that  his  name  was  Hon- 
nis,  and  that  he  crossed  very  high  mountains.     At  this 
time  he  supposed  himself  to  be  over  eighty-five   years 
old.     He  was  one  of  the  principal  chiefs  for  many  years, 
and  was  very  highly  esteemed  as  a  man.     He  was  well 
acquainted  with  the  history  of  the  Catholic  priests  and« 
their  religion ;  and  told  us  that  there  was  a  great  diffeA 
ence  between  the  conduct  of  the  first  priests  and  thos* 
that  had  last  lived  among  them ;  that  the  first  were  sober, 
praying,  good  men,  but  the  last  would  say  one  tiling  and 
act  the  contrary  way,  so  that  the  Indians  had  not  much 
confidence  in  them.     He  gave  me  a  history  of  the  wars, 
customs,   and  manners  of  the  Indians,  which  will  be 
found  in  another  part  of  this  work. 

The  Indians  on  this  reserve  were  a  mixture  of  the 


WYAXDOTT    MISSION.  2'27 

Shawnees    and    Wyandotts,   by    intermarriages.     Their 
lands  were  good,  and  their  situations  comfortable. 

On  the  15th  we  rode  to  the  mouth  of  the  Detroit 
river,  and  put  up  with  Mr.  John  Walker,  a  son  of  Wil 
liam  Walker,  of  Upper  Sandusky.  This  is  a  most  beau* 
tiful  part  of  the  country.  Here  the  Detroit  river  pours 
the  water  of  the  upper  lakes  into  Lake  Erie,  on  its  way 
to  .the  great  Falls  of  Niagara,  and  thence  to  the  ocean. 
Here  the  view  to  the  eye  is  extended,  until  the  blue 
etherial  and  the  blue  wave  seem  to  meet.  The  heavens 
above,  and  the  waters  of  the  lake  below,  seem  to  unite 
together,  and  vision  cannot  penetrate  farther.  The  wind 
was  blowing  almost  a  gale,  and  the  mountain  waves  were 
breaking  on  the  sandy  beach,  with  the  sound  of  many 
waters.  The  distance  across  the  mouth  of  the  river  is 
computed  to  be  about  five  miles.  Above  the  mouth,  the 
river  is  divided,  and  runs  on  each  side  of  the  Grosse 
Island,  which  is  eight  miles  long,  and  about  three  miles 
wide.  The  largest  body  of  water,  and  the  most  naviga 
ble  branch,  lies  on  the  British  side.  Opposite  the  lower 
end  of  the  island,  on  the  Canada  side,  is  the  British  fort, 
Maiden,  a  noted  place  in  the  late  war.  On  the  river, 
two  miles  above  this,  is  the  Indian  reservation,  on  which 
some  of  the  Wyandotts  live.  This  extends  seven  miles 
on  the  river,  and  nine  miles  back.  Near  to  the  mouth  of 
the  river,  on  the  American  side,  is  the  Indian  town  called 
Brownstown,  near  which  a  severe  battle  was  fought  in 
the  late  war.  This  took  its  name  from  a  man  who  was 
taken  prisoner  when  young,  from  Greenbrier,  in  Vir 
ginia,  a  brother  of  General  Brown,  of  that  country. 
He  married  an  Indian  woman,  and  raised  a  large  family. 
He  was  remarkable  all  his  life  for  sobriety  and  rectitude 
of  conduct ;  was  greatly  esteemed,  and  the  influence  of 


£28  HISTORY    OF    THE 

his  example  was  great  through  his  whole  life.  In  1800 
this  village  contained  many  inhabitants,  who  treated 
strangers  and  travelers  with  great  hospitality.  I  staid 
two  days  and  two  nights  with  them,  and  found  them 
very  kind.  But  this  land  has  since  been  ceded  to  the 
United  States,  and  the  Indians  have  all  left  it. 

After  tarrying  for  the  night  on  this  delightful  spot,  we 
set  off  next  morning  for  Detroit  city.  Here  we  were 
joyfully  received  by  my  old  friend,  brother  Dean.  The 
news  got  out  that  some  of  the  Christian  Indians  were 
with  me,  and  this  called  together  some  who  were  scepti 
cal  on  the  subject  of  the  possibility  of  Indians  being  re 
ligious.  They  conversed  with  them  on  that  subject,  and 
found  that  they  were  not  at  a  loss  to  give  a  reason  of  the 
hope  that  was  in  them.  They  could  tell  of  their  convic 
tion,  conversion,  and  progress  in  godliness,  as  well  as 
though  they  had  been  taught  to  read,  or  were  brought  up 
by  Christian  parents. 

After  the  conversation  ended,  in  which  I  took  no  part, 
but  left  them  to  make  the  examination  for  themselves,  I 
asked  the  Indian  brethren  to  sing  a  hymn  in  Wyandott, 
which  they  did,  to  the  astonishment  of  the  company. 
Then  I  asked  Mononcue  to  pray,  which  he  did  with 
great  fervor  and  zeal ;  and  before  he  was  done,  the  com 
pany  were  affected  to  tears,  to  hear  a  poor  Indian  pray 
with  such  power.  When  we  arose  from  our  knees,  they 
sung  again,  and,  with  their  faces  wet  with  tears,  went 
around  the  room,  and  shook  hands  with  all  present. 

This  put  an  end  to  all  their  unbelief,  and  they  most 
cordially  received  and  embraced  them  as  children  of 
God,  born  of  his  Spirit,  and  bound  for  the  land  of  Ca 
naan.  It  was  a  blessed  evening  to  me  and  all  present. 


WYANDOTT    MISSION.  229 

We  continued  to  hold  our  meeting  for  sometime,  and 
then  parted,  in  hope  of  meeting  in  a  world  of  glory. 

The  next  morning  we  visited  Gov.  Cass,  and  were  re 
ceived  with  great  kindness,  and  obtained  from  him  all  the 
information  he  was  in  possession  of,  in  reference  to  the 
situation  of  the  Indians  in  that  region  of  country. 

We  were  referred  by  the  Governor  to  Major  Baker, 
commandant  of  the  garrison,  who  had  recently  built  the 
military  works  at  Saginaw.  Brother  Mononcue  and  my 
self  dined  with  the  Governor,  who  treated  us  with  the 
greatest  respect.  I  tried  to  preach  at  candle-light,  from 
Romans  vi,  23,  "The  wages  of  sin  is  death,"  &c. ; 
and  God  owned  his  word.  Many  were  cut  to  the  heart, 
and  inquired  the  way  of  salvation. 

On  the  morning  of  the  18th  we  took  breakfast  with 
brother  Lockwood,  and  waited  on  Major  Baker  for  in 
formation,  and  met  with  a  kind  reception.  He  told  us 
that  the  Indians  were,  at  that  time,  principally  in  the 
woods,  hunting,  except  the  old  chief,  Kish-a-kauk-o,  and 
that  he  was  violently  opposed  to  missions  and  to  religion 
of  every  kind ;  and  at  that  time,  particularly,  he  was  much 
exasperated  and  very  wicked,  on  account  of  an  attempt 
made  by  the  Indians  to  put  him  down  from  being  chief. 
He  was  so  wicked,  and  such  a  murderer,  (for  he  had  re 
cently  killed  two  Indians,)  that  they  were  determined  he 
should  exercise  his  authority  as  chief  no  longer,  and  he 
was  determined  not  to  be  deposed  from  office.  He  was 
one  of  the  worst  savages  in  the  country.  This  chief  af 
terwards  died  in  prison  at  Detroit,  where  he  had  been 
confined  for  misdemeanors  against  the  government. 

Our  prospects  were  now  rather  unfavorable,  in  rela 
tion  to  the  accomplishment  of  our  present  purpose ;  and, 
after  maturely  considering  the  whole,  we  concluded  to 
20 


230  HISTORY    OF    THE 

go  no  farther  for  the  present,  but  to  await  the  return  of 
the  Indians,  and  see  what  the  consequences  would  be ; 
and  if  a  favorable  change  could  be  effected,  to  prosecute 
our  purpose. 

In  the  meantime,  Mononcue,  Gray-eyes,  and  Pointer, 
•haft'  crossed  over  the  river,  and  gone  to  pay  a  visit  to  the 
Wyandotts  on  the  Aux  Canards  river.  At  the  end  of  two 
days  I  followed  them,  after  leaving  some  appointments 
to  fill  on  my  return.  The  first  night  I  passed  out  of  my 
own  native  country,  was  with  Adam  Brown,  son  of  the 
man  of  that  name  at  Brownstown,  before  spoken  of. 
Here  we  found  his  mother,  a  very  aged  native  woman, 
and  one  that  walked  in  the  light  for  years,  and  was  a 
praying  Indian.  I  found  her  confidence  was  strong  in 
the  goodness  of  the  Great  Spirit;  yet  she  did  not  know 
Jesus,  and  seldom  heard  his  name.  I  talked  with  her 
freely,  and  taught  her  the  plan  of  salvation  by  faith  in 
Jesus.  She  listened  with  the  deepest  interest,  received 
the  word  in  faith,  and  blessed  God  for  the  light  which 
had  fallen  on  her  path,  which  was  now  more  clear,  so 
that  she  should  be  able  to  travel  it  with  more  confidence, 
and  with  a  stronger  step.  Here  I  met  three  persons  who 
had  been  at  the  mission  at  Upper  Sandusky,  and  who  had 
obtained  pardon  through  the  mercy  of  God.  Brother 
John  Gold  and  his  wife  were  happy  in  the  knowledge  of 
sins  forgiven.  Our  brethren  had  been  holding  a  meeting, 
and  exhorting  their  friends  to  flee  the  wrath  to  come. 

The  next  day,  being  the  24th  of  December,  1823,  we 
met  at  the  house  of  Mr.  Clarke,  who  was  married  to  a 
daughter  of  old  Adam  Brown.  The  house  was  full,  and 
I  commenced  preaching  from  Luke  ii,  10,  "And  the  an 
gel  said  unto  them,  fear  not,"  &c.  In  this  discourse  I 
gave  a  history  of  the  creation,  of  man  and  his  fall,  &c. ; 


WYA.NDOTT   MISSION.  231 

the  promise  of  God  that  he  should  be  redeemeed  by  the 
seed  of  the  woman,  and  the  renewal  of  this  promise  to 
succeeding  generations,  to  the  patriarchs  and  prophets ; 
of  the  birth  of  Christ  at  the  time  appointed,  and  its  an 
nouncement  by  an  angel;  the  doctrine  of  his  atonement; 
his  sufferings,  death,  resurrection,  ascension  and  present 
intercession;  of  sending  his  apostles,  and  afterwards 
ministers,  to  preach  the  gospel  to  every  creature  on  the 
face  of  the  earth.  I  then  showed  that  God  required  men 
everywhere  to  repent ;  and  those  who  did  forsake  their 
sins,  and  seek  God  faithfully  by  prayer,  and  keeping  his 
commandments,  should  find  mercy. 

This  discourse  lasted,  perhaps,  three  hours.  The  con 
gregation  listened  with  deep  and  silent  attention,  and  of 
ten  tears  streamed  from  their  eyes.  At  the  close  of  the 
sermon,  we  commenced  singing  and  praying ;  and  after 
prayer  meeting,  I  opened  a  door  for  members,  and  or 
ganized  a  Church  among  this  people.  Nine  came  for 
ward,  and  one  of  that  number  was  the  aged  widow 
Brown,  bending  over  the  grave,  laden  with  the  weight 
of  threescore  years  and  ten,  giving  glory  to  God,  and 
exclaiming,  "I  will  go."  This  was  an  indescribable 
time.  Brothers  Mononcue  and  Gray-eyes  told  their  ex 
perience  in  the  most  pathetic  manner,  and  were  joined 
by  brother  Gold  and  his  wife.  The  whole  congregation 
was  melted  into  tears.  Even  To-morrow  and  Split-log, 
two  of  the  oldest  chiefs,  were  filled  with  wonder  and 
amazement.  I  also  added  to  the  nine,  who  had  just 
joined,  the  three  who  had  joined  at  the  mission,  which 
made  twelve,  whom  I  formed  into  a  class,  and  appointed 
brother  Gold  leader.  Among  those  who  joined  were 
Samuel  Brown,  (afterwards  an  interpreter  to  the  mission, 


232  HISTORY    OF    THE 

and  a  licensed  preacher,)  Mud-eater  and  his  wife,  Mrs. 
Clarke,  and  Magee. 

This  ivas  the  first  Methodist  Indian  society  formed 
in  the  Canadas;  and  it  was  a  wonder  to  all  who  heard 
of  it;  but  God  was  in  the  work,  and  inspired  them  to 
keep  up  their  prayer  and  class  meetings,  and  I  instructed 
them  to  go  and  get  the  preachers  who  traveled  on  that 
circuit,  to  whom  I  also  wrote  on  the  subject,  to  come 
and  take  them  into  their  regular  work,  which  they  did. 
But  this  little  class  felt  that  it  was  a  branch  of  the  San- 
dusky  mission ;  and  as  many  as  could,  would  come  over 
once  or  twice  a  year,  to  our  quarterly  meetings ;  and  our 
Indian  exhorters  would  visit  them  several  times  in  the 
year,  and  hold  two  and  three  days'  meetings  with  them. 
The  work  spread,  and  the  class  was  greatly  increased.  I 
I  returned  to  the  American  side,  to  fill  my  appointments 
there,  and  left  the  brethren  with  this  new  class,  for  a  few 
days,  to  instruct  and  build  them  up  in  their  most  holy 
faith. 

On  the  26th,  I  preached  on  the  Rouge  river,  at  broth 
er  Robert  Abbott's,  from  Ephesians  v,  15,  16,  "See 
that  ye  walk  circumspectly,  not  as  fools,  but  as  wise,  re 
deeming  the  time,  because  the  days  are  evil."  We  had 
a  time  of  feeling;  many  wept,  and  a  few  joined  class* 
Next  day  I  rode  nineteen  miles,  to  a  new  settlement,  and 
preached  from  the  fifth  chapter  of  John,  and  part  of  the 
sixth  verse,  "Wiltthoube  made  whole  ?"  These  peo 
ple  seemed  as  though  they  were  not  sensible  that  they 
were  sick,  and  manifested  no  concern  about  a  physician, 
and  I  fear  I  left  them  in  the  same  state. 

Next  day  I  rode  five  miles,  and  preached  in  the  even 
ing  to  a  very  attentive  and  weeping  congregation*  Here» 


WYANDOTT  MISSION.  233 

I  think,  the  seed  fell  in  good  ground,  and  I  hope  it  will 
bring  forth  fruit  abundantly  to  the  glory  of  God. 

On  Sabbath  I  rode  to  Pontiac,  and  preached  to  a  large 
congregation,  considering  the  sparseness  of  the  popula 
tion,  for  some  came  fifteen  miles.  I  preached  from  the 
first  three  verses  of  the  first  Psalm,  with  much  liberty  in 
speaking ;  and  God  owned  and  blessed  his  word.  I  rode 
seven  miles,  and  preached  again  at  night  to  many,  who 
devoured  the  word  of  life  with  an  appetite  that  spoke  the 
state  of  their  hearts. 

Here,  in  this  wilderness,  were  scattered  some  thirty 
Methodists,  who  hungered  for  the  word  of  life.  There 
were  also  a  few  Presbyterians  and  Baptists,  who  were 
much  more  friendly,  and  united  in  worship,  and  every 
good  work  with  us,  much  more  cordially  than  they  were 
in  the  habit  of  doing  in  the  older  settlements ;  and,  I 
have  no  doubt,  but  the  time  will  soon  come,  when  this 
wilderness  shall  blossom  as  the  rose. 

I  returned  to  Detroit,  and  preached  at  night  from  Rev./ 
xx,  12,  "I  saw  the  dead,  small  and  great,  stand  before?1 
God,  and  the  books  were  opened,"  &c.  This  night  will 
be  remembered  in  eternity.  Such  were  the  cries  for 
mercy,  that  my  voice  was  drowned.  More  than  fortr 
came  forward  to  be  prayed  for,  and  several  experienced 
the  pardon  of  their  sins,  while  many  others  resolved  ner- 
er  to  rest  until  they  found  redemption  in  the  blood  jof 
the  Lamb.  This  city  seemed  now  to  be  visited  with  a 
cloud  of  mercy,  and  it  appeared  the  next  day  as  if  till 
business  was  suspended.  I  went  from  house  to  houpe, 
and  exhorted  all  to  turn  to  Christ.  I  went  into  the  tyar- 
racks,  among  the  officers  and  soldiers,  and  preached  to 
them  Jesus  and  the  resurrection.  I  prayed  in  evfery 
house  which  I  visited,  and  there  was  an  awful  shading 
20* 


234  HISTORY    OF   THE 

among  the  dry  bones.  About  sixty  joined  the  Church, 
as  the  fruit  of  these  meetings ;  and,  if  I  could  have  staid, 
I  have  no  doubt  that  many  more  would  have  joined; 
but  it  was  imperiously  necessary  for  me  to  return  home. 


WYANDOTT    MISSION.  235 


CHAPTER  X. 

The  author's  return  home  from  Detroit — Preparations  for  the 
journey — Incidents  on  the  way — Sleeps  on  the  ground — Passing 
the  Maumee — He  and  his  companions  come  to  an  Indian  carnp — 
Spoons  of  lynn  bark — Return  to  the  mission — Attempts  of  the 
heathen  party  to  revive  their  old  religion — Their  curious  notions 
respecting  the  Bible — The  chiefs  accuse  the  sub-agent — His  trial 
before  Mr.  Johnston — Unfounded  allegations  against  the  author — 
His  manner  of  defense — Mr.  Johnston's  letter — The  author's  life 
threatened — He  employs  no  means  of  offense  or  defense — Respect 
shown  to  him  by  the  wicked  Indians. 

THE  next  day  we  bid  our  friends  at  Detroit  adieu,  and 
set  our  faces  toward  home.  It  rained,  and  was  very  disa 
greeable.  For  our  journey  I  procured  a  few  pounds  of 
sea  biscuit,  which  was  so  hard  that  we  could  not  use  it 
until  it  was  soaked  in  water.  We  also  purchased  the 
half  of  a  deer  from  an  Indian.  When  we  pitched  our 
camp,  all  was  wet.  Some  went  to  stretch  our  tent,  oth 
ers  to  kindle  the  fire,  and  the  rest  went  into  the  bog  to 
gather  grass  for  us  to  sleep  on.  About  dark  we  found 
ourselves  seated  under  our  tent  cloth,  our  fire  blazing, 
and  our  meat  stuck  upon  a  stick  roasting.  Then  brother 
Mononcue  got  out  our  bread,  and  found  it  quite  too  hard 
for  his  teeth.  He  called  out,  "My  friend,  what  sort  of 
bread  is  this?  It  is  as  hard  as  a  stone."  I  said,  "  It  is 
sailor's  bread,  and  must  be  dipped  in  the  water  to  soften 
it."  "  Well,"  said  he,  "it  may  do  for  men  on  the  water 
or  in  the  water,  but  it  is  not  good  for  dry  land."  After 
our  repast,  we  turned  our  horses  out  into  the  woods  ;  and 
then,  after  committing  ourselves  to  God's  protection,  we 
lay  down  on  the  wet  grass,  in  our  half-dried  blankets, 
and  soon  fell  asleep.  A  merciful  Providence  protected 


236  HISTORY    OF    THE 

us  until  we  awoke  in  the  morning,  to  prepare  for  our 
journey. 

We  arrived  late  in  the  evening  of  this  day  at  the  Rap 
ids  of  the  Maumee.  The  river  having  become  a  little 
swollen  by  the  rains,  it  was  dangerous  to  cross.  But 
there  was  no  alternative :  we  must  ride  through  it,  or 
remain  where  we  were ;  so,  trusting  in  a  gracious  Provi 
dence  to  direct  the  footsteps  of  our  horses,  we  set  for 
ward,  every  one  taking  his  own  route.  Neither  we  nor 
our  horses  could  see  the  fissures  in  the  rocks.  Only  one 
horse  stumbled,  and  the  rider  did  not  fall;  but  the  rapidi 
ty  of  the  stream  carried  them  both  within  less  than  four 
feet  of  where  the  water  commenced  its  most  precipitous 
descent.  The  horse,  however,  recovered,  stood  trem 
bling  for  awhile,  and  then  made  his  way  out.  Having 
all  got  safe  over,  I  said,  "  My  friends,  for  this  Provi 
dence,  we  ought  to  give  praise  to  God."  We  joined, 
and  sung  a  hymn  as  we  rode  along ;  and  within  a  mile  of 
the  river,  we  again  encamped  for  the  night.  Here  we 
received  some  kindness  from  a  backwoods  settler.  He 
gave  us  corn  and  milk,  and  some  potatoes. 

The  next  morning  we  set  off  early,  and  did  not  stop 
our  pace  until  just  before  sun-down.  We  heard  the  crack 
of  a  rifle  a  short  distance  from  the  road.  Mononcue  said 
to  me,  "  Taw-wa  Indians!"  We  turned  off  to  a  little 
branch  and  found  them  there  encamped.  We  went  to  a 
large  bottom  about  a  quarter  of  a  mile  above,  and  turned 
out  our  tired  animals  to  a  fine  blue  grass  pasture.  I  said 
to  Gray-eyes,  "  Go  and  buy  us  some  bear  meat  for  sup 
per."  So  he  went,  and  soon  returned  with  some.  The 
rest  cooked,  and  I  lay  down  to  rest,  tired  and  hungry.  I 
said  to  myself,  "  Some  would  think  this  hard  fare  ;  but  I 
rejoice  that  God  has  counted  me  worth'y  even  to  be  a 


WYANDOTT    MISSION.  237 

teacher  and  guide  to  the  poor  Indian."  Here  my  soul 
was  filled  with  glory  and  with  God.  I  could  hardly  re 
frain  from  shouting.  I  continued  these  sweet  meditations 
until  brother  Mononcue  aroused  me  to  supper.  He  had 
made  soup,  and  in  order  to  use  it,  he  also  made  spoons 
out  of  lynn  bark.  We  took  a  hearty  meal,  said  our 
prayers,  and  slept  sweetly  beneath  the  protection  of  God. 

The  next  day  we  reached  the  Big  Spring  reserve. 
Here  we  had  a  good  prayer  meeting;  and  then  found 
our  way  to  the  mission. 

On  our  return,  we  found  that  brother  Stewart  had  gone 
to  his  reward ;  and  no  doubt  he  rests  in  Abraham's  bosom. 
In  the  meantime,  the  adversary  had  been  at  work,  and 
great  efforts  had  been  made  by  the  heathen  party  to  op 
pose  our  religion,  and  to  establish  their  own.  They  now 
became  organized,  so  as  to  have  meeting  every  Sabbath, 
in  order  to  keep  any  of  their  party  from  going  to  hear 
the  Gospel,  and  to  draw  off  all  that  were  weak  and  wa 
vering.  De-un-quot,  the  head  chief,  and  War-pole,  were 
the  principal  men — both  of  the  Porcupine  tribe.  With 
them  they  connected  the  old  Cherokee-boy,  and  made 
Scionta  their  high  priest.  He  appointed  some  others  as 
his  assistants,  to  sing  and  dance,  and  narrate  their  tradi 
tions,  and  to  exhort  them  to  be  faithful  in  holding  on  to 
their  fathers'  religion.  They  taught  that  the  Great  Spirit 
would  be  angry  with  them,  if  they  should  quit  it,  and 
join  the  white  man's  Book.  This  Book  was  not  sent 
to  them,  nor  for  them,  or  else  they  would  have  had  it 
sent  in  their  own  language,  and  they  would  have  been 
taught  to  read  and  understand  it.  They  said,  "  It  had  a 
great  many  things  that  did  not  suit  people  that  hunted, 
but  those  that  worked  the  earth,  as  its  figures  were  suited 
to  them  and  not  to  us.  When  it  speaks  of  plowing,  and 


238  HISTORY    OF    THE 

sowing,  and  reaping,  the  whites  understand  these  things, 
and  the  language  suits  them.  But  what  does  an  Indian 
know  of  this  ?"  These,  and  many  other  such  arguments, 
were  brought  to  dissuade  and  draw  off  those  that  were 
only  half  awakened.  Feasts  and  dancing  were  held  al 
most  every  week.  The  drunkard's  yell  ai\d  the  Indian 
flute  were  frequently  heard.  The  young  men  and  women 
painted,  and  employed  themselves  in  riding  to  and  fro. 

The  chiefs  and  nation  had  become  dissatisfied  with  the 
sub-agent,  and  thought  him  unfit  to  manage  their  con 
cerns.  During  my  absence,  Between-the-logs,  Hicks, 
Peacock,  Punch,  and  others,  had  preferred  charges 
against  him,  to  Col.  Johnston.  He  had  written  to  them 
that  he  would  come  in  March,  and  see  them  face  to  face. 
This  excitement  had  cooled  the  flame  of  the  revival.  1 
plainly  saw  that  there  was  a  storm  ahead.  I  made  use  of 
every  exertion  to  prevent  it,  by  keeping  up  our  prayer 
and  class  meetings ;  and  was  fully  and  ably  sustained  by 
the  mission  family?  especially  by  brother  Win.  Walker 
and  Robert  Armstrong,  who  now  to  me  were  as  armor 
bearers.  We  strove  to  keep  things  in  as  cool  a  state  as 
possible.  At  length  I  found  that  the  traders,  (who  were 
in  the  habit  of  selling  liquor  to  the  Indians,)  and  the  sub- 
agent,  were  combined  against  me  and  the  mission.  They 
asserted  that  I  was  at  the  bottom  of  their  dissatisfaction, 
and  that  it  was  through  me  the  charges  were  preferred 
against  the  sub-agent.  But  at  this  I  felt  no  alarm,  for  I 
was  conscious  that  I  was  innocent. 

The  day  of  trial  came  on,  and  the  parties  met  at  the 
mission  school  house.  I  was  not  present,  nor  had  I  any 
intention  of  attending,  unless  in  self-defense.  A  vast 
number  were  gathered ;  and  when  Col.  Johnston  had 
opened  the  council  by  reading  the  charges,  the  Indians, 


WYANDOTT    MISSION.  239 

by  their  speaker,  Between-the-logs,  said  that  they  were 
unaccustomed  to  the  form  of  trial,  and  would  not  be  able 
to  do  themselves  justice,  and  asked  leave  of  Col.  John 
ston  to  select  a  man  who  would  conduct  the  trial  for  them. 
To  this  Col.  Johnston  readily  agreed ;  and,  after  some 
little  counseling  amongst  themselves,  I  was  chosen  by 
them  for  that  purpose.  I  was  accordingly  sent  for ;  and 
although  I  saw  plainly  the  delicate  situation  in  which  I 
was  placed,  I  agreed  to  act  for  them.  This  trial  lasted 
three  days. 

In  the  meantime,  the  sub-agent  and  his  party  were  tri 
umphing  in  the  prospect  that  they  would  be  able  to  in 
volve  me,  and  so  strike  a  fatal  blow  at  the  mission.  But 
after  the  business  of  examination  was  over,  and  the  plead 
ings  finished,  to  await  the  decision  of  the  judge,  I  arose 
and  requested  the  liberty  to  speak.  I  then  stated  that  I 
had  learned  that  the  accused  and  his  party,  intended  to 
report  that  the  opposition  of  the  chiefs  and  the  charges 
originated  with  me ;  and,  as  I  was  there  as  the  organ  of 
the  Methodist  Episcopal  Church,  and  an  agent  for  the 
general  government  in  the  application  of  the  money  ap 
plied  by  the  Secretary  of  War,  and  held  a  very  responsi 
ble  relation  to  both,  I  would  claim  it  as  a  privilege  to  de 
fend  myself  and  the  mission  family,  from  any  imputation 
in  this  case.  I  knew  that  it  was  not  my  place  to  prove  a 
negative,  but  that  it  was  the  place  of  my  accusers  to  prove 
that  I  had  actually  been  guilty.  Nor  is  it  often  in  the 
power  of  the  accused  to  prove  the  negative ;  but  I  think, 
on  this  occasion,  I  am  able,  and  will  do  it,  with  your 
permission. 

Col.  Johnston  readily  granted  my  request,  and  said  it 
was  6f  importance  to  me  and  my  work  that  I  should  do 
so,  if  I  could. 


HISTORY    OF    THE 

I  then  proceeded,  "Sir,  you  and  my  accusers  know 
that  I  cannot  converse  in  the  Wyandott  language,  and 
that,  in  conversing,  I  have  to  use  an  interpreter.  Now, 
sir,  here  they  all  are.  I  wish  you  to  swear  them  all,  to 
answer  the  agent  any  questions  that  he  may  propose  to 
them  on  that  subject.  If  they  all  clear  me,  I  shall  be 
clear  indeed."  This  was  done;  and  he  examined  them 
all  under  oath,  and  they  all  acquitted  me.  One,  only, 
said  that  in  the  summer  the  chiefs  mentioned  it  to  me, 
through  him,  and  that  I  dissuaded  them  from  any  such 
course.  Those  men  were  more  disappointed  than  any 
men  I  ever  saw.  They  were  confounded,  and  their 
looks  spoke  fully  the  sensations  they  felt. 

I  then  asked  Mr.  Johnston  to  give  me  a  certificate  of 
this  investigation,  that  I  might  be  able  to  meet  any  re 
ports  on  the  subject,  which  he  readily  did ;  and  it  is  in 
the  following  words : 

"  Complaints  having  been  made  to  me  by  the  Wyan 
dott  chiefs,  against  John  Shaw,  sub-agent  at  this  place,  a 
public  investigation  of  the  charges  was  held  and  termin 
ated  on  yesterday;  and,  as  it  appeared  in  the  course  of 
the  inquiry,  that  some  insinuations  had  been  made  that 
the  Rev.  James  B.  Finley,  or  persons  connected  with  the 
missionary  establishment  here,  under  his  care,  might  have 
countenanced,  aided  or  encouraged  the  Indians  in  making 
those  charges  against  Mr.  Shaw :  Therefore,  I  hereby 
certify  that  in  the  course  of  the  whole  investigation, 
which  continued  for  several  days,  there  were  not  any 
facts  or  circumstances  developed  that  could  be  construed 
in  any  degree  to  implicate  Mr.  Finley,  or  any  of  the  per 
sons  belonging  to  the  mission.  On  the  contrary,  the 
most  clear  and  satisfactory  testimony  was  produced  to 


WYANDOTT    MISSION.  241 

show  that  Mr.  Finley,  or  the  persons  attached  to  the 
mission,  never  interfered,  in  any  way  whatever,  to  en 
courage  the  Indians  in  their  opposition  to  Mr.  Shaw. 
From  my  long  experience  among  Indians,  and  an  exam 
ination  of  the  testimony  and  information  derived  from 
other  quarters,  I  pronounce  the  aforesaid  suspicions  to 
he  groundless,  and  without  any  support  whatever. 

"  Given  under  my  hand  at  Upper  Sandusky,  the  27th 
day  of  March,  1824.  (Signed,) 

"JoHN  JOHNSTON, 
"Agent  for  Indian 


Having  passed  through  this  fiery  ordeal  without  being 
burnt,  I  felt  thankful  to  God.  In  the  midst  of  all  the  op 
position  of  the  savage  party,  and  the  Indian  traders  and 
whisky  sellers,  the  Church  was  firm  and  cleaved  close 
to  God  and  one  another.  The  work  of  God  greatly 
revived. 

Many  hard  and  evil  reports  were  raised  against  me  ; 
and  letters  were  written  to  Mr.  Calhoun,  Secretary  of 
War,  stating  things  that  were  false,  and  every  effort  was 
made  to  remove  me  out  of  the  way.  I  was  twice  told  by 
the  Indians,  my  friends,  that  I  must  be  on  my  guard,  for 
there  were  men  employed  to  seek  my  life  ;  yet  I  harbor 
ed  no  fears,  nor  did  I  stop  a  moment  from  the  discharge 
of  my  duty  to  the  Church,  poor  or  sick.  But  often  I 
have  rode  at  the  hour  of  midnight  from  the  sick  bed  of 
one  patient  to  another,  through  those  plains,  without 
arms  or  dread;  believing  firmly  that  Daniel's  God  would 
preserve  and  deliver  me  from  my  enemies.  I  have  often 
been  made  to  praise  him,  from  the  great  peace  I  felt  in 
my  soul.  Casting  my  care  on  him,  and  trusting  him  for 
all  things,  I  have  frequently  met  the  drunkards  alone  ;  and, 
21 


242  HISTORY    OF    THE 

instead  of  insulting  or  threatening  me,  they  would  mostly 
say,  " Rewowivoiuah"  (My  father.) 

I  do  not  now  recollect  that  I  was  ever  insulted  by  an 
Indian,  drunk  or  sober,  during  all  the  time  I  was  with 
them;  nor  did  any  of  them  ever  manifest  any  unkindness 
towards  me.  The  heathen  party  did  not  like  my  relig 
ion,  nor  my  course  in  establishing  a  Church ;  but  still  I 
was  respected,  for  I  treated  all  with  kindness  and  hospi 
tality.  Indeed  I  do  not  believe  that  there  are  a  people  on 
the  earth,  that  are  more  capable  of  appreciating  a  friend, 
or  a  kind  act  done  towards  them  or  theirs,  than  Indians. 
Better  neighbors,  and  a  more  honest  people,  I  never  lived 
among.  They  are  peculiarly  so  to  the  stranger,  or  to  the 
sick  or  distressed.  They  will  divide  the  last  mouthful, 
and  give  almost  the  last  comfort  they  have,  to  relieve  the 
suffering.  This  I  have  witnessed  again  and  again. 


WYAXDOTT    MISSION.  243 


CHAPTER  XI. 

The  year  1824 — A  class  formed  of  the  school  children — Their 
religious  exercises — Their  Christian  behavior — Death  of  Hannah 
Armstrong,  in  May,  1824 — The  Indians  go  to  White  river  to  hunt 
during  the  winter — Between-the-logs  has  charge  of  the  party — 
They  all  observe  the  Sabbath,  and  hold  religious  meetings — White 
persons  coming  to  trade  on  the  Sabbath,  are  reproved — Admirable 
exhortation  of  Between-the-logs  on  one  of  these  occasions — Their 
return  to  Sandusky — Sum-mun-de-wat  and  the  unknown  preacher — 
Unprincipled  conduct  of  the  traders — Attempt  of  the  heathen  party 
to  restore  their  religion — Manner  in  which  the  author  restored  those 
who  had  been  led  astray  by  the  heathens — Kindness  and  revenge  oi 
the  Indian — Instance  in  the  case  of  Adam  Foe  and  Eohn-ycn-ness 
The  Indians  turn  their  attention  to  agriculture  and  domestic  im 
provements — They  receive  much  aid  from  the  example  and  assis 
tance  of  the  missionaries — Erection  of  a  meeting  house — Interview 
of  the  author  with  President  Monroe — Also  with  Mr.  Calhoun — 
Letter  from  Mr.  M'Kenney — Form  of  a  report  for  an  Indian 
school — Objections  to  this  by  some — Efficiency  of  the  Gospel  to 
civilize  man. 

AFTER  our  return  home  it  pleased  the  Lord  to  pour  out 
his  Spirit  upon  the  mission  family,  and  upon  the  nation. 
Within  one  month  twenty-seven  adult  Indians  were  con 
verted  to  God,  and  joined  the  Church.  Prayer  meetings 
were  held  at  the  different  Indian  houses  three  times  every 
week ;  and  at  almost  every  meeting,  some  were  awaken 
ed  and  converted.  We  had  formed  a  class  among  the 
school  children,  and  brother  William  Walker  was  their 
leader.  They  met  in  class  once  a  week  in  the  school 
house,  and  the  most  of  them  experienced  religion.  One 
evening  I  went  into  class,  and  we  had  not  been  there  very 
long  when  one  of  the  young  Indian  boys  was  called  upon 
to  pray;  and  such  was  the  fervency  of  every  child,  that 
there  was  almost  a  universal  cry  for  mercy.  Several 
came  and  caught  me  around  the  neck,  when  on  my 


244  HISTORY    OF    THE 

knees,  and  praised  the  Lord  for  redeeming  grace  and  dy 
ing  love.  In  the  evening,  between  sun-down  and  dark, 
these  small  children  would  retire  into  the  bushes  for  pri 
vate  prayer;  and  they  would  get  so  happy  that  they 
would  shout  the  praises  of  God.  Others  would  go  to 
them,  and  join  with  them  in  singing  and  praying,  until 
we  would  have  to  carry  some  of  them  to  the  house,  for 
they  had  not  strength  to  walk. 

I  have  noticed  that  the  girls,  before  they  retrred  to 
sleep,  employed  themselves  in  relating  their  religious 
experience.  Frequently  one  of  them  would  rise  and  re 
late  what  she  had  felt  during  the  day,  and  encourage  the 
rest  to  follow  her  example.  They  would  talk  over  their 
trials,  and  encourage  each  other  to  be  faithful  in  the  ser 
vice  of  God.  They  would  then  kneel  down,  and  pray 
privately,  before  they  went  to  bed.  They  were  taught 
the  Lord's,  and  other  short  prayers.  Religion  seemed 
to  be  their  constant  theme ;  and  when  they  went  home 
on  a  visit  to  their  parents  or  friends,  they  pursued  the 
same  pious  course.  Very  often  their  parents  were  re 
formed  by  their  pious  conduct.  Singing  was  a  delight 
ful  employment  to  them,  and  they  very  frequently  en 
gaged  in  it.  Their  mellow  voices,  and  the  animation 
with  which  they  sang,  were  delightful.  The  influence 
that  religion  had  on  their  conduct  was  easily  perceived. 
They  were  afraid  to  do  any  thing  wrong,  lest  they  should 
be  reproached  by  others,  or  be  called  to  an  account  before 
their  teachers  and  leaders.  1  speak  advisedly  when  I 
say,  that  I  never  saw  a  group  of  children  so  obedient 
and  peaceable. 

This  spring  we  lost,  by  death,  one  of  our  favorite  girls, 
Hannah  Armstrong.  She  was  always  kind  and  agreea 
ble  in  her  manners ;  had  a  mind  of  the  first  order,  and 


WTANDOTT   MISSION.  245 

easily  learned  whatever  was  required  of  her,  either  in 
letters  or  domestic  economy.  When  Hannah  was  under 
conviction,  it  was  deep  and  evangelical.  She  saw  herself 
a  ruined  creature ;-  and  that  without  a  saving  interest  in 
the  blood  of  Jesus,  she  must  be  lost  for  ever.  Her  teach 
er,  sister  Barstow,  (now  Taylor,)  watched  over  her  with 
the  kindest  attention,  and  took  a  great  interest  in  her 
situation.  Seeing  that  Hannah  could  not  eat  or  rest,  she 
asked  her  what  was  the  matter;  when  the  girl  suddenly 
threw  herself  into  her  lap,  and  exclaimed,  "  O,  my  soul! 
0,  my  soul!  I  want  a  Savior,  or  I  shall  die."  Sister 
Taylor  then  instructed  her  in  the  way,  and  taught  her 
how  to  repose  her  soul  upon  the  Corner-stone.  It  was 
not  long  before  this  dear  girl  found  Jesus  precious  to  her 
soul.  Her  joy  was  greater  than  her  former  grief. 

Reader,  have  you  found  this  Christ?  You  who  have- 
been  born  of  Christian  parents,  and  brought  up  at  the  al 
tar  of  prayer,  have  you  resisted  the  Holy  Spirits,,  andi 
are  you  in  the  way  to  hell  and  ruin  ?  while  these  poor  In 
dian  children,  just  emerged  from  the  wild  woods,  seek 
and  find  the  Savior? 

Hannah's  race  was  short,  but  it  was  brilliant.  Grace 
sweetened  all  the  charms  that  nature  had  bestowed  upon 
her.  She  shone  with  uncommon  lustre,  and  departed 
this  life  while  I  was  absent  at  the  General  Conference, 
held  in  Baltimore.  The  following  is  an  extract  of  a  let 
ter  from  William  Walker,  dated — 

"Mission  House,  Upper  Sandusky, 

"rfpril  25,  1824. 

"  On  my  return  home,  I   found,  with  great  pleasure, 
affairs  in  their  usual  prosperous  situation.     Nothing  ex 
traordinary  had  transpired  in  our  charges,  but  all  was  per- 
21* 


246  HISTORY    OF    THE 

feet  harmony.  But,  alas !  death,  stern  death !  has  robbed 
the  mission  of  one  of  its  brightest  ornaments.  I  can  an 
ticipate  your  feelings,  when  I  announce  to  you  the  death 
of  Hannah  Armstrong.  On  Monday,  the  19th  inst.,  at 
11  o'clock,  A.  M.,  her  fluttering  spirit  took  its  flight  to 
mansions  in  the  skies.  0,  what  a  situation  the  bereft 
parents  are  in !  I  have  seen  brother  Armstrong ;  and  if 
ever  sympathy  filled  my  heart,  it  was  for  him. 

"  While  the  eager  parents  were  watching  the  hand  of 
death  cutting  down  the  most  beautiful  flower  in  their 
garden,  Hannah  saw  their  exceeding  grief;  and,  although 
in  the  pangs  of  death,  yet  the  kindness  of  her  heart 
would  cast  the  last  drop  of  comfort  into  their  sorrowful 
bosoms.  She  beckoned  for  her  father  to  come  near  to 
her.  He  did  so.  She  then  laid  her  arm,  already  palsied 
in  death,  around  his  neck,  and  said,  *  O,  father,  I  have 
been  praying  all  the  time,  and  all  is  well  with  me ;'  and 
repeated,  'All  is  well  with  me  now:  weep  not.'  The 
agonized  parents  stood  over  hery  looking  to  see  her  latest 
breath ;  and,  in  a  few  minutes,  she  breathed  no  more,  but 
winged  her  mystic  flight  to  worlds  where  pleasures  never 
die.  Her  funeral  was  attended  by  brother  Hooper  and 
the  mission  family  r  with  others." 

If  my  memory  serves  me  now,  this  was  the  first  of 
our  mission  children  that  died,  and  the  first  fruit  of  our 
labors  among  the  children,  who  entered  into  heavenly 
glory.  Halleluiah  to  God  and  the  Lamb !  If  I  should 
never  have  any  other  reward  or  comfort  for  all  my  toil 
and  labor,  my  beloved  Hannah  is  in  Abraham's  bosom. 
Reader,  do  not  view  this  scene  as  transpiring  among  those 
who  have  had  all  the  means  of  grace ;  but  view  it  as 
occurring  in  an  Indian  wigwam,  where  many  hardened 


WYANDOTT   MISSION.  247 

white  people  think  Christ  can  never  come.  Blessed  be 
the  God  of  Jacob,  for  he  is  no  respecter  of  persons ;  but 
all  that  do  his  will,  fear  him,  and  work  righteousness, 
shall  be  accepted  of  him. 

In  the  fall  after  our  conference  in  Urbana,  Between- 
the-logs  came  to  me  and  said,  that  he  and  some  others 
had  got  in  debt,  and  they  could  see  no  way  of  extricating 
themselves,  without  taking  a  winter's  hunt;  and  asked 
my  advice  what  they  should  do.  I  told  him  that  I  should 
be  very  unwilling  to  part  with  him  and  them  so  long,  in 
consequence  of  their  services  in  the  Church;  and  I  was 
much  afraid  that  they  would  grow  cold  in  religion,  and 
be  tempted  to  do  some  evil  that  would  bring  a  reproach 
on  the  good  cause  of  God,  and  throw  down  what  we 
had  been  so  long  trying  to  build  up ;  for  to  scatter  the 
wood,  would  put  out  the  fire.  He  replied,  "That  is 
true  of  some  kinds  of  wood,  but  there  are  other  kinds 
that  will  keep  the  fire  until  it  is  all  burned  up ;  and,  I 
hope,  we  are  of  that  kind.  As  to  myself  and  others,  I 
can  see  no  way  that  we  can  meet  the  demands  against 
us,  unless  we  can  make  it  in  the  woods."  He* added, 
that  the  party  had  concluded  to  go  to  White  river  to 
spend  the  winter;  and,  in  the  spring,  they  would  come 
nearer  home,  to  trap  and  make  sugar. 

I  gave  Between-the-logs  the  charge  of  the  party,  to 
watch  over  them,  to  hold  their  meetings  every  Sabbath, 
and,  by  no  means,  break  the  Sabbath  in  any  way  what 
ever;  to  see  that  family  prayer  be  always  kept  up  in 
every  tent,  morning  and  evening,  and  that  private  prayer 
be  not  neglected.'  I  told  them,  "The  whites  will,  if 
they  can,  get  you  to  sin  some  way,  that  they  may  laugh 
and  say,  *  These  Indians  are  hypocrites,  and  have  no  re 
ligion.'  Be  always  on  your  guard.  It  may  be,,  that  you 


248  HISTORY    OF    THE 

will  meet  with  some  of  your  Methodist  brethren,  and 
other  Christian  friends.  I  will  give  each  of  you  a  cer 
tificate  of  your  good  standing  in  the  Church  at  the  mis 
sion.  This  will  give  you  admittance  to  Methodist 
meetings ;  but  if  any  of  you  forfeit  his  claim  to  this 
certificate  by  sin,  Between-the-logs  has  the  power,  and 
will  take  it  from  you,  and  hold  it  until  you  return  home. 
Then  you  must  answer  for  your  conduct." 

This  being  adjusted,  I  wrote  a  letter  of  recommenda 
tion,  and  gave  it  to  brother  Between-the-logs,  stating  that 
he  was  a  correct  man,  a  chief  of  his  nation,  and  an  ex- 
horter  in  the  Methodist  Episcopal  Church  at  the  Upper 
Sandusky  mission ;  and  that  if  any  difficulties  should  be 
fall  any  of  the  party,  he  was  the  proper  person  to  adjust 
them. 

I  well  knew  that  the  white  settlers  on  the  frontiers  had 
great  objections  to  the  Indians  hunting  and  killing  the 
game  in  their  vicinity,  and  would  often  do  them  mischief. 
This  was  my  greatest  fear  in  reference  to  this  party. 
Strangers,  and  far  from  home,  they  might  be  made  to< 
suffer  for  depredations  committed  by  other  Indians  ;  forr 
in  retaliation,  the  Indians  sometimes  killed  the  hogs  and 
cattle  of  the  whites,  and  it  would  often  terminate  in  mur 
der.  But  knowing  the  prudence  and  purity  of  Between- 
the-logs,  I  felt  as  if  those  Indians  would  be  the  means  of 
doing  some  good. 

These  arrangements  being  made,  the  party  set  out  for 
their  hunting  ground.  They  had  not  been  long  there 
until  it  was  rumored  abroad  that  there  were  religious  In 
dians  hunting  on  White  river.  Every  Sabbath,  as  many 
as  could,  would  meet  at  the  camp  of  Between-the-logs 
for  meeting,  which  was  public  for  all.  They  sang  a 


WYANIK>TT    MISSION.  249 

hymn,  prayed,  and  then  exhorted.     The  class  then  met, 
and  the  congregation  dispersed. 

Many  white  persons  were  led  from  curiosity  to  go  on 
Sabbath  days,  to  Indian  meeting  in  the  woods ;  and  the 
Lord  convicted  some  of  their  sins.  They  could  not 
move  them  from  the  strictest  observance  of  every  Chris 
tian  rule  and  duty :  especially  to  keep  the  Sabbath  holy. 
They  frequently  came  to  trade  on  the  Sabbath,  for  meat 
and  other  things  ;  but  could  not  induce  them  in  any  way 
to  barter.  A  company  came  one  Sabbath,  as  I  was  after 
wards  told  by  one  of  the  party,  and  insisted  on  trading. 
Between-the-logs  went  to  his  saddle-bags,  and  pulled  out 
his  Bible ;  and,  although  he  could  not  read  one  word  of 
it,  yet  he  said  it  was  always  good  company,  if  a  man 
could  not  read,  to  have  the  word  of  God  with  him,  and, 
perhaps,  he  could  get  some  one  that  could  read  it.  He 
had  marked  the  chapter  which  contained  the  ten  com 
mandments.  He  opened  at  the  place,  and  asked  one  of 
them  if  he  could  read,  and  handed  him  the  book.  At 
this,  the  man  turned  pale,  and  did  not  wish  to  touch  it; 
but  at  the  urgent  request  of  the  other,  read  the  fourth 
commandment. 

"Now,"  said  the  Indian  chief,  "you  white  men  have 
read  this  book  all  your  lives,  and  are  taught  to  read  it, 
and  understand  that  you  must  keep  God's  day  holy. 
Here  you  are  trying  not  only  to  break  this  law  of  God, 
but  to  get  us  poor  Indians  to  do  so  too.  Of  this  you 
ought  to  be  ashamed ;  and  never  do  so  again.  Your  ex 
ample  to  your  families  and  friends  is  bad  ;  and  you  will 
have  a  great  deal  to  answer  for  at  God's  judgment,  if 
you  keep  on  in  this  course.  Now  we  wish  you,  and  all 
our  friends,  to  know  that  we  have  learned  better.  When 
we  were  in  the  dark,  we  did  not  know  one  day  from 


250  HISTORY    OF    THE 

another.  But  the  light  of  heaven  shined  on  our  path, 
and  has  shown  us  that  it  is  good  for  our  souls,  and 
bodies,  and  horses,  and  all,  that  we  should  stop  one  day 
in  seven,  and  think  and  pray,  and  look  to  our  hearts,  to 
untie  them  from  the  things  of  this  \vorld,  for  they  are 
naturally  much  inclined  to  stick  fast  to  this  world.  God 
saw  it  was  best  to  take  one  day  to  loose  them,  and  keep 
them  right.  If  this  is  not  done,  they  will  soon  grow 
fast.  Then  nothing  will  do  but  tearing,  and  this  is  hard 
work.  I  believe  God  is  right,  and  he  has  done  it  for  the 
good  of  us  all;  and  we  ought  to  keep  his  good  word,  so 
that  it  will  be  well  with  us ;  for  I  am  told  that  this  book 
says,  if  we  do  not  keep  his  commandments,  we  shall 
never  enter  into  his  house  above.  My  white  brothers, 
go  home,  and  never  go  to  trade  again  on  the  Sabbath. 
You  will  find  it  better  with  you  in  this  world,  and  in  the 
world  to  come." 

It  was  said  by  one  of  the  party,  that  he  never  was  so 
astounded  in  all  his  life,  as  when  thus  reproved  by  a 
poor  Indian.  Soon  the  Indians  commenced  their  usual 
public  meeting.  Their  white  visitors  staid  until  all  was 
over;  and  went  away  determined,  by  the  grace  of  God, 
to  lead  new  lives,  and  keep  the  Sabbath,  and  teach  others 
to  do  so.  It  is  believed  that  many  of  the  settlers  in  this 
new  part  of  the  world,  were  aroused  to  reflection  and  re 
pentance,  when  they  saw  their  conduct  reproved  by  the 
piety  of  these  Wyandotts. 

They  remained  there  hunting,  until  spring;  and  I  nev 
er  learned  there  was  a  just  complaint,  or,  indeed,  any 
complaint  at  all,  alledged  against  them  during  the  time. 
Many  were  convinced  that  even  the  Indians  may  receive 
the  Gospel  of  Jesus,  and  obtain  religion. 

Sum-mun-de-wat  amused  me  after  he  came  home,  bv 


WYAXDOTT    MISSION*.  251 

relating  a  circumstance  that  transpired  one  cold  evening, 
just  before  sun-down.  "I  met,"  said  he,  "on  a  small 
path,  not  far  from  my  camp,  a  man  who  ask  me  if  I 
could  talk  English.  I  said,  'Little.1  He  ask  me,  'How 
far  is  it  to  a  house  ?'  I  answer,  '  I  dont  know — may  be 
ten  miles — may  be  eight  miles.'  '  Is  there  a  path  lead 
ing  to  it?'  'No — by  and  by  dis  go  out,  (pointing  to  the 
path  they  were  on,)  den  all  woods.  You  go  home  me— - 
sleep — me  go  show  you  to-morrow.'  Then  he  come  my 
camp — so  take  horse — tie — give  him  some  com  and 
brush — then  my  wife  give  him  supper.  He  ask  where  I 
come.  I  say,  '  Sandusky.'  He  say,  '  You  know  Fin- 
ley?'  'Yes,'  I  say,  'he  is  my  brother — my  father.' 
Then  he  say,  '  He  is  my  brother.'  Then  I  feel  some 
thing  in  my  heart  burn.  I  say,  '  You  preacher  ?'  He 
say,  'Yes  ;'  and  I  shook  hands  and  say,  '  My  brother!' 
Then  we  try  talk.  Then  I  say,  '  You  sing  and  pray.' 
So  he  did.  Then  he  say  to  me,  '  Sing  and  pray.'  So  I 
did ;  and  I  so  much  cry  I  cant  pray.  No  go  sleep — I 
cant — I  wake — my  heart  full.  All  night  I  pray  and 
praise  God,  for  his  send  me  preacher  to  sleep  my  camp. 
Next  morning  soon  come,  and  he  want  to  go.  Then  I 
go  show  him  through  the  woods,  until  come  to  big  road. 
Then  he  took  me  by  hand  and  say,  'Farewell,  brother; 
by  and  by  we  meet  up  in  heaven.'  Then  me  cry,  and 
my  brother  cry.  We  part— I  go  hunt.  All  day  I  cry, 
and  no  see  deer  jump  up  and  run  away.  Then  I  go  and 
pray  by  some  log.  My  heart  so  full  of  joy,  that  I  can 
not  walk  much.  I  say,  '  I  cannot  hunt.'  Sometimes  I 
sing — then  I  stop  and  clap  my  hands,  and  look  up  to 
God,  my  heavenly  Father.  Then  the  love  come  so  fast 
in  my  heart,  I  can  hardly  stand.  So  I  went  home,  and 
said,  '  This  is  my  happiest  day.'  " 


252  HISTORY    OF    THE 

This  party  returned  home  after  sugar-making,  in  the 
spring ;  and  brought  Avith  them  the  same  holy  flame  of 
love  they  took  away.  Perhaps  no  people  enjoyed  more 
of  the  comforts  of  divine  grace,  according  to  the  number 
of  professors,  than  these  Indians.  They  were  faithful  in 
all  the  means  of  grace,  and  were  alive  to  God  in  their 
souls,  both  old  and  young.  The  conversion  of  their 
friends  and  relations  to  God,  always  added  a  new  spring 
to  their  zeal  and  comfort. 

But  while  the  cause  of  religion  was  advancing,  the 
enemy  was  not  asleep.  Great  exertions  were  still  made 
to  keep  all  the  nation  from  being  converted  to  God.  The 
wicked  traders  in  ardent  spirits,  around  the  reserve,  found 
that  their  craft  was  in  danger;  and  the  pagans,  to  keep 
up  an  appearance  of  good,  on  their  part,  came  out  against 
drinking  whisky;  and  taught  in  their  meetings,  that  eve 
ry  man  and  woman  of  their  party  should  quit  it  entirely, 
as  it  did  not  belong  to  the  religion  of  the  Indian  god,  but 
was  reserved  for  the  white  man,  by  whom  it  was  devis 
ed,  and  their  God,  who  brought  it  amongst  the  Indians ; 
that  their  fathers  never  knew  it,  until  the  white  man, 
and  his  religion  and  Book,  were  brought  among  them. 

The  two  parties  seemed  to  be  agreed  in  denouncing 
the  Christian  religion,  though  from  different  motives : 
the  heathen  from  the  love  of  sin,  and  the  whites  from  the 
love  of  gain.  The  traders  affected  to  ridicule  all  relig 
ion,  and  laugh  at  the  Indians  for  their  credulity  in  believ 
ing  things  because  the  preachers  told  them  so.  They 
said  there  were  no  such  things  as  commandments  in  the 
Bible ;  for  God  gave  them  to  Moses  on  two  stone  slates, 
and  Moses,  being  mad  with  the  children  of  Israel,  threw 
them  down,  and  they  were  broken  to  pieces ;  and  God 
would  not  give  any  more.  All  the  lies  that  could  be  ut- 


WYANDOTT   MISSION.  253 

tered  by  the  tongue  of  slander,  were  heaped  on  the  mis 
sionaries  and  the  ministers  of  religion.  Some  joined  in 
this  malicious  outcry,  who  would  be  much  ashamed  now 
to  see  their  names  in  public  print,  associated  with  these 
misrepresentations. 

The  Indian  dances  were  revived,  and  three  or  four 
were  held  each  week.  Some  of  the  weakest  of  the 
flock  were  led  to  them,  which  made  the  savage  party  re 
joice,  believing  I  would  take  their  names  off  the  Church 
book,  and  expel  them  from  the  Church,  and  that  they 
would  have  them  at  their  will ;  but  I  chose  another 
course.  Instead  of  using  any  harsh  means,  I  was  more 
kind  to  them  than  ever ;  and  when  a  proper  opportunity 
offered,  I  would  tell  them  how  sorry  I  was  that  they  had 
taken  this  misstep.  I  endeavored  to  convince  them  that 
they  were  wrong,  and  that  they  must  not  be  discouraged 
at  this  fall ;  for  it  is  common  with  children,  when  they 
begin  to  walk,  to  stumble,  and  sometimes  fall  and  hurt 
themselves  much ;  but  still  they  were  not  discouraged 
so  as  not  to  try  to  walk  again.  "  Now,  your  friends 
have  used  their  influence  to  get  you  away ;  but  I  forgive 
you,  and  hope  you  will  do  so  no  more."  Then  I  would 
appeal  to  themselves,  if  they  did  not  feel  better  when 
they  prayed,  and  were  at  a  good  prayer  meeting,  than 
they  did  when  they  were  at  a  feast  or  dance.  Some 
times  I  asked,  "At  which  would  you  rather  be  found  when 
you  come  to  die?"  "Prayer  meeting,"  was  always  the 
reply.  "  Then  do  you  not  see  it  is  the  best;  and  why 
do  you  not  follow  it?"  I  seldom  failed  to  get  them  back, 
and  foil  the  others  in  their  purposes. 

There  are  no  people  that  appreciate  kindness  more 
than  Indians ;  and  the  man  who  expects  to  do  any  thing 
with  an  Indian,  must  do  it  by  kindness.  There  is  no 
22 


254  HISTORY    OF    THE 

other  avenue  to  his  heart.  To  force  an  Indian  into 
measures,  is  to  compel  him  to  dissimulation.  If  he 
thinks  he  is  not  able  to  withstand  your  power,  he  will 
wait  until  he  has  the  vantage  ground.  Then  you  will  feel 
the  force  of  the  revenge  that  has  burned  in  his  soul.  It 
will  burst  like  a  volcano,  when  you  are  least  aware  of  it. 
But  kindness  works  on  their  feelings,  and  unstrings  all 
their  fierce  passions  of  soul.  Friendship  will  never  be 
forgotten.  "  My  friend"  is  an  endearing  title  amongst 
savage  tribes  ;  and  unless  willfully  and  wantonly  broken 
off,  will  last  in  the  midst  of  the  greatest  dangers  and  tri 
als.  It  is  not  an  empty  sound,  as  with  the  civilized 
world  in  general,  to  last  as  long  and  no  longer  than  it 
can  be  used  for  personal  advantage.  But  kindness  has 
often  disarmed  the  savage,  and  made  him  lay  down  his 
instruments  of  death  when  the  blow  was  ready  to  be 
struck. 

I  will  here  give  an  instance,  as  related  by  the  man 
himself,  to  me  and  others.  The  reader  will  easily  recol 
lect  the  great  conflict  of  Adam  Poe,  in  1782,  with  the 
Wyandott  Indian,  Big-foot,  and  the  victory  he  then 
achieved.  The  Wyandott  nation's  loss  in  this  conflict, 
was  two  of  their  greatest  warriors ;  and  knowing  that 
Adam  Poe  was  the  man  who  killed  them,  they  always 
meditated  his  destruction.  Poe  then  lived  on  the  west 
side  of  the  Ohio  river,  at  the  mouth  of  Little  Yellow 
creek.  The  Wyandotts  determined  on  revenge.  They 
chose  Rohn-y en-ness  as  a  proper  person  to  murder  him, 
and  then  make  his  escape.  He  went  to  Poe's  house, 
and  was  met  with  great  friendship.  Poe  not  having  any 
suspicion  of  his  design,  the  best  in  his  house  was  fur 
nished  him.  When  the  time  to  retire  to  sleep  came,  he 
made  a  pallet  on  the  floor  for  his  Indian  guest  to  sleep. 


WYANDOTT    MISSION.  255 

He  and  his  wife  went  to  bed  in  the  same  room.  Rohn- 
yen-ness  said  they  both  soon  fell  asleep.  There  being 
no  person  about  the  house  but  some  children,  this  afford 
ed  him  a  fair  opportunity  to  have  executed  his  purpose; 
but  the  kindness  they  had  both  shown  him  worked  in 
his  mind.  He  asked  himself  how  he  could  get  up  and 
kill  even  an  enemy,  that  had  taken  him  in,  and  treated 
him  so  well — so  much  like  a  brother?  The  more  he 
thought  about  it,  the  worse  he  felt ;  but  still,  on  the  other 
hand,  he  was  sent  by  his  nation  to  avenge  the  death  of 
two  of  its  most  valiant  warriors  ;  and  their  ghosts  would 
not  be  appeased  until  the  blood  of  Poe  was  shed.  There, 
he  said,  he  lay  in  this  conflict  of  mind  until  it  was  about 
midnight.  The  duty  he  owed  to  his  nation,  and  the 
spirits  of  his  departed  friends,  aroused  him.  He  seized 
his  knife  and  tomahawk,  and  crept  to  the  bed  side  of  his 
sleeping  host.  Again  the  kindness  he  had  received  from 
Poe  stared  him  in  the  face ;  and  he  said,  it  is  mean,  it  is 
unworthy  the  character  of  an  Indian  warrior  to  kill  even 
an  enemy,  who  has  so  kindly  treated  him.  He  went 
back  to  his  pallet,  and  slept  until  morning. 

His  kind  host  loaded  him  with  blessings,  and  told  him 
that  they  were  once  enemies,  but  now  they  had  buried 
the  hatchet  and  were  brothers,  and  hoped  they  would  al 
ways  be  so.  Rohn-yen-ness,  overwhelmed  with  a  sense 
of  the  generous  treatment  he  had  received  from  his  once 
powerful  enemy,  but  now  his  kind  friend,  left  him  to  join 
his  party. 

He  said  the  more  he  reflected  on  what  he  had  done, 
and  the  course  he  had  pursued,  the  more  he  was  con 
vinced  that  he  had  done  right.  This  once  revengeful 
and  powerful  savage  warrior,  was  overcome  by  the  kind 
ness  of  an  evening,  and  all  his  plans  frustrated. 


256  HISTORY    OF   THE 

This  man  was  one  of  the  most  pious  and  devoted  of 
our  Indian  converts.  Although  a  chief,  he  was  as  hum 
ble  as  a  child.  He  used  his  steady  influence  against  the 
traders  and  their  fire  water. 

The  Indians  turned  their  attention  this  spring  to  the 
improvement  of  their  farms,  and  to  the  building  of  com 
fortable  houses.  A  number  of  hewed  log  houses  were 
put  up,  with  brick  or  stone  chimneys ;  and  great  exer 
tions  were  made  to  inclose  large  fields,  for  raising  grain 
and  grass.  Many  purchased  sheep ;  and  means  were  ta 
ken  to  improve  their  breed  of  cattle  and  hogs.  With  the 
means  in  their  hands,  I  believe  they  did  do  all  they  could 
to  provide  for  the  future,  without  following  the  chase ; 
for  they  clearly  saw,  that  the  vast  influx  of  white  popu 
lation  would  soon  fill  up  all  their  hunting  ground ;  and 
that  they  must  starve,  unless  they  could  procure  the 
means  of  living  at  home.  The  mission  furnished  all  the 
means  in  its  power  to  facilitate  this  good  work.  Their 
wagons,  oxen,  plows,  and  all  that  could  be  spared,  were 
lent  freely ;  and  the  missionaries  themselves  took  all  the 
pains  they  could,  to  show  them  the  best  methods  of  cul 
tivation.  They  even  went  in  person  to  house  raisings 
and  log  rollings,  and  took  hold  and  said,  "  Come  on,  my 
friends." 

This  course  gave  great  encouragement.  When  they 
saw  a  man  in  a  pinch,  they  would  help  him  out,  and 
manifest  an  interest  in  every  thing  that  had  a  tendency 
to  promote  their  welfare.  They  did  not  affect  any  su 
periority,  but  came  down  to  a  perfect  neighborhood  and 
citizenship.  They  borrowed  and  lent,  ate  and  drank, 
visited  and  lodged  together  as  one  family.  This  identifi 
ed  the  whole  missionary  establishment  with  the  Indian 
and  his  interests.  To  this  establishment  they  looked  for 


WYANDOTT   MISSION.  257 

help  and  instruction  in  all  things  appertaining  to  their 
spiritual  and  temporal  concerns.  My  colleague  gave 
himself  almost  wholly  to  the  farm ;  and  he  conducted 
it  in  such  a  way  as  to  set  the  whole  nation  a  good 
example* 

In  the  meantime,  the  internal  arrangements  of  the  mis 
sion  family  were  so  conducted  as  to  furnish  a  pattern  of 
piety—- of  usefulness  and  industry.  The  girls  made  good 
proficiency  in  the  art  of  housewifery,  and  in  learning  to 
read,  write,  knit,  sew,  spin  and  weave.  All  within  was 
peace  and  prosperity. 

We  were  much  in  want  of  a  place  of  worship,  as  there 
was  no  proper  meeting  house.  Sometimes  we  worshiped 
in  the  old  council  house,  as  the  largest  and  most  roomy. 
This  was  an  open  building,  made  of  split  slabs,  laid  be 
tween  two  posts  stuck  in  the  ground,  and  covered  with 
bark  peeled  from  the  trees.  No  floor  but  the  earth — no 
fire-place  but  a  hearth  in  the  middle,  and  logs  laid  on  the 
ground  on  each  side  for  seats.  In  the  winter,  we  met  in 
the  mission  school  house,  which  was  much  too  small. 

On  my  tour  to  the  east,  I  visited  the  City  of  Washing 
ton,  in  company  with  the  Rev.  David  Young,  Here  I 
had  an  interview  with  President  Monroe,  and  gave  him 
such  information  as  he  wished,  as  to  the  state  of  the  mis 
sion  and  Indians  in  general.  I  had  also  an  introduction 
to  John  C.  Calhoun,  Secretary  of  War,  This  gentle 
man  took  a  deep  interest  in  Indian  affairs,  and  gave  me 
much  satisfactory  information  respecting  the  different 
missions  in  progress  among  the  Indians ;  the  amount  of 
money  expended  on  each  establishment,  and  the  probable 
success.  I  made  an  estimate  of  the  cost  of  our  build 
ings,  and  he  gave  me  the  government's  proportion  of  the 
expense,  which  amounted  to  one  thousand  three  hundred 
22* 


258  HISTORY    OF    THE 

and  thirty-three  dollars.  I  then  asked  him  if  it  would 
be  improper  to  take  that  money,  and  build  a  good  church 
for  the  benefit  of  the  nation.  His  reply  was,  that  I 
might  use  it  for  building  a  church ;  and  he  wished  it 
made  of  strong  and  durable  materials,  so  that  it  might 
remain  a  house  of  worship  when  both  of  us  are  no  more. 
This  work  was  performed,  and  the  house  was  built  out 
of  good  limestone,  thirty  by  forty  feet,  and  plainly  fin 
ished.  So  these  people  have  had  a  comfortable  house  to 
worship  God  in  ever  since.  It  will  stand,  if  not  torn 
down,  for  a  century  to  come. 

I  was  treated  with  the  greatest  kindness  by  this*  hon 
orable  man.  He  told  me  that  many  heavy  complaints 
had  been  written  against  me  as  a  bad  man.  I  told  him 
that  I  had  made  some  sacrifices  to  meet  the  wishes  of 
the  Church  and  the  general  government,  in  civilizing  and 
christianizing  the  Indians,  and  had  done  what  I  thought 
was  right ;  and  it  was  my  deliberate  opinion,  that  it  was 
of  little  use  to  spend  money  on  Indian  schools,  where 
they  were  not  established  on  the  manual  labor  system, 
and  attended  with  religious  instruction;  and,  as  to  my 
character,  referred  him  to  the  Governor  of  Ohio,  mem 
bers  of  Congress  from  Ohio,  or  Judge  M'Lean. 

He  said,  in  reply,  that  he  had  formed  a  plan  to  sys- 
temize  this  part  of  the  department.  His  plan  is  indicated 
in  the  following  copy  of  a  circular,  from  Mr.  M'Ken- 
ney,  Superintendent  of  Indian  Affairs : 

"CIRCULAR. 
"Department  of  War,  Indian  Office, 

"  May  22,  1824. 

" SIR:— In  order  to  obtain  the  information  in  relation 
to  the  several  schools  in  the  Indian  country,  in  a  more 


WYANDOTT   MISSION.  259 

uniform  and  condensed  mode,  the  inclosed  printed  forms 
have  been  adopted  for  the  annual  returns  of  the  respec 
tive  superintendents  or  persons  in  charge  of  the  schools. 
These  should  be  filled  up  with  great  care,  and  forwarded 
to  the  department  annually,  on  the  1st  of  October,  accom 
panied  by  a  report,  setting  forth,  in  detail,  the  prospects 
of  the  school;  the  dispositions  of  the  Indians,  whether 
more  or  less  favorable  to  it ;  the  names  of  the  teachers 
and  other  persons ;  and  the  kinds  of  property  belonging 
to  the  institution.  Also  noting  any  thing  remarkable  in 
the  progress  of  any  Indian  child,  accompanied  by  his  or 
her  age,  and  the  tribe  to  which  he  or  she  belongs ;  the 
general  health  of  the  children;  their  advances  in  the 
work  of  civilization,  with  such  remarks  as  may  be  deem 
ed  useful,  as  to  the  climate,  soil,  and  productions  of  the 
surrounding  country. 

"  Any  specimens  of  birds,  minerals,  Indian  costumes, 
or  other  curiosities,  which  you  can  conveniently  and 
without  expense,  command  and  forward,  (also  seeds  of 
indigenous  plants,  with  their  names  and  virtues,)  will  be 
very  acceptable. 

"Very  respectfully,  I  am,  sir,  your  ob't  servt', 

"THO.  L.  M'KENNEY. 

"  Rev.  J.  B.  Finley,  Sup't  of  the  School  among 
the  Wyandotts,  near  Upper  Sandusky,  0." 

That  my  readers  may  have  a  proper  understanding  of 
this  regulation  of  the  War  Department,  in  reference  to 
the  schools  in  the  Indian  country,  I  will  give  them  a 
draft  from  one  now  before  me,  for  182.6. 


HISTORY    OF    THE 


0 

00 

0 

CO 

1 

es 

^ 

1 

3 

1 

•s 

•1 

<fc 

1 

<u 

Name  of  the  Site  or 
Station. 

Wyandott  Mission  School,  Up 
per  Sandusky. 

By  whom  established. 

By  the  Bishops  of  the  Methodist 
E.  Church,  with  the  consent  of 
the  Ohio  Annual  Conference. 

When. 

October  16,  1821. 

Name  of  Superinten 
dent. 

J.  B.  Finley. 

Number  of  Scholars. 

Sixty-nine. 

Number  of  Teachers. 

One  male  and  one  female  teach- 
rr,  principals^—  ten  others  —  in 
all,  twelve. 

The  number  who  have 
completed  their 
course  and  left,  Oct. 
1,  1826. 

One, 

Number  entered  since 
Oct.  1,  1825. 

Twelve. 

Amount  of  funds,  in 
cluding    annual   al 
lowance  of  govern 
ment. 

Two  thousand  four  hundred  and 
fifty-four  dollars  forty-seven 
and  a  half  cents. 

Amount  of  Disburse 
ments. 

Two  thousand  six  hundred  dol 
lars, 

Deficiency. 

One  hundred  and  forty-five  dol 
lars  fifty-two  and  a  half  cents. 

Surplus. 

Amount  of  property 
belonging  to  the  es 
tablishment. 

Improvements  and  all  other  prop 
erty,  ten  thousand  dollars. 

Remarks. 

I  have  put  here  the  amount  for 
1  826,  as  this  is  the  only  one  I 
have  at  hand,  at  present  ;  but 
this  will  show  with  what  a 
watchful  eye  government  in 
spected  the  mission  schools. 

WYANDOTT    MISSION.  261 

These  requirements  of  the  government  formed  a  new 
era  in  Indian  missions.  The  public  are  now  made  ac 
quainted  with  the  amount  collected  for  all  these  institu 
tions.  The  expenses  may  be  compared  with  the  proba 
ble  amount  of  good  done,  and  the  number  of  children 
taught.  There  were  some  complaints  against  this  meas 
ure  ;  and  some  said  they  would  rather  do  without  the 
aid  of  government  funds,  than  have  such  strict  inquiry 
made  into  their  private  concerns.  The  department  fa 
vored  me  with  the  amount  of  every  establishment  in  the 
United  States  for  one  year,  and  I  should  give  it  now,  but 
it  is  mislaid,  and  I  cannot  find  it;  but  the  reader  will  not 
think  me  vain  when  I  say,  that  our  school  and  mission 
was  the  most  prosperous  one  under  the  government.  I 
attribute  its  prosperity  to  the  account  of  faithfully  preach 
ing  the  Gospel  of  Jesus  Christ  to  these  Indians,  and  its 
blessed  effect  on  the  hearts  of  those  that  believed.  Nor 
do  I  believe  that  any  mission  can  be  successful  to  any 
extent,  unless  the  power  of  the  Gospel  of  Jesus  makes 
it  so.  All  these  preliminaries  to  the  civilization  and 
christianization  of  the  heathen  world,  are  the  inventions 
of  man :  the  G  ospel  is  God's  own  institution.  All  that 
is  necessary  is  to  preach  the  Gospel  to  every  creature. 
It  is  adapted  to  his  condition;  and  God  has  chosen  it  as 
the  great  means  of  saving  the  world.  To  human  policy 
this  plan  is  contemptible,  and  is  judged  quite  inefficient ; 
but  it  is  the  power  of  God  unto  salvation,  to  all  who 
believe. 


262  HISTORY    OF    THE 


CHAPTER  XII. 

May,  1824 — Missionary  meeting  at  Baltimore — Anecdotes  and 
address  by  Summerfield — The  aunt  and  her  niece — Mr.  Wirt  taken 
for  an  Indian — Note  from  Eev.  Richard  Reecc — Influence  of  relig 
ion  in  civilization — Impulse  given  to  missionary  exertions — Letter 
of  T.  Jackson,  Philadelphia — Also  of  L.  Dorscy,  Baltimore — Mr. 
M'Kenney's  letter — Contemplated  division  of  their  lands — Mr. 
M'Kenney's  letter  on  this  point — State  of  the  mission  at  the  close 
of  the  year — Bishop  Soule's  letter — State  of  the  Wyandott  mission 
in  Canada. 

DURING  the  session  of  the  General  Conference  in  Bal 
timore,  in  1824,  the  "Baltimore  Missionary  Society" 
held  its  anniversary,  on  the  llth  of  May,  to  which  I  was 
invited  by  a  note  from  William  Brown,  Corresponding 
Secretary.  It  was  expected  that  some  of  the  chiefs  of 
the  Wyandotts  would  have  been  present;  but  from  cir 
cumstances  which  they  could  not  control,  they  were  pre 
vented.  Nevertheless,  the  assembly  was  large,  and  the 
venerable  M'Kendree  presided.  With  him  sat  on  the 
platform,  his  worthy  colleagues,  Bishop  Roberts  and 
Bishop  Soule,  elect,  the  Rev.  Richard  Reece,  delegate 
from  the  British  Conference,  with  his  colleague,  the  Rev. 
John  Hannah,  the  Rev.  John  Summerfield,  of  precious 
memory,  the  Rev.  William  Capers,  of  the  South  Caro 
lina  Conference,  with  many  other  ministers  of  the  Meth 
odist  Episcopal  Church.  Bishop  Kemp,  of  the  Protes 
tant  Episcopal  Church,  was  present;  also,  the  Hon. 
William  Wirt,  with  many  others,  too  numerous  to  be 
named,  graced  the  platform. 

This  was  a  meeting  of  the  greatest  interest  I  had  ever 
seen.  Addresses  were  delivered  by  Messrs.  Reece, 
Hannah,  and  Capers.  I  was  called  up  to  tell  about  the 
work  of  God  amongst  the  Wyandotts.  I  felt  confound- 


WYANDOTT   MISSION.  263 

ed,  to  speak  after  the  thrilling  addresses  that  had  pre 
ceded  me ;  and  indeed  should  not  have  been  able  to  say 
any  thing,  but  from  the  encouragement  of  my  English 
friends. 

I  commenced  telling  how  we  preached,  and  what  effect 
it  had  produced;  how  we  lived,  and  what  pleasure  we 
had  in  the  prosecution  of  our  labors  ;  that  the  Gospel  of 
Jesus  Christ  was  adapted  to  the  condition  of  men  in  any 
situation ;  and  the  only  means  to  be  successfully  employ 
ed  in  the  civilization  of  man,  wherever  he  lived,  whether 
in  the  city  or  in  the  wilderness ;  and  that  missionary  so 
cieties  and  missionaries  promote  civilization. 

These  remarks  opened  a  fine  field  for  the  eloquence  of 
Summerfield,  and  the  narration  of  appropriate  anecdotes, 
which  I  shall  never  forget.  First,  he  told  us  he  was,  in 
company  with  another  Methodist  preacher,  sent  as  a  mis 
sionary  to  some  uncultivated  district  of  Ireland.  They 
traveled  on  foot — preached  in  the  market  places,  and  then 
from  house  to  house.  They  cried,  "Behold,  behold  the 
Lamb  of  God,  that  taketh  away  the  sin  of  the  world." 
In  one  of  these  little  towns,  after  they  had  preached, 
they  looked  for  somebody  to  invite  them  home.  He  got 
an  invitation ;  but  his  colleague  stood  on  the  street  for 
sometime.  At  length  a  poor  woman  came,  and  asked 
him  to  her  hovel.  It  was  thatched  with  straw;  and 
there  was  a  table,  and  a  stool,  and  some  straw  in  the  cor 
ner,  on  which  the  family  slept.  They  accommodated 
their  preacher  with  the  best  they  had.  In  the  morning, 
the  poor  woman  thought  she  must  get  the  preacher  some 
breakfast  before  he  went.  She  made  a  bannock  (cake) 
of  oat  meal,  and  put  it  to  bake.  Then  she  went  out  to 
buy  a  half-pennyworth  of  tea.  While  she  was  gone,  a 
poor  woman,  who  had  been  convicted  under  the  word 


264  HISTORY    OF    THE 

they  had  preached,  came  to  be  prayed  for.  They  both 
kneeled  down  by  the  stool,  and  while  the  missionary  was 
praying,  the  landlady  came  in.  She  laid  down  her  tea, 
and  kneeled  down  too  ;  and  they  were  all  soon  praying. 
The  women  wept  and  prayed  so  loud,  that  they  waked 
the  child  in  the  straw.  The  missionary  took  up  the 
child,  and  pacified  it.  He  looked  towards  the  fire,  and 
saw  the  bread  burning.  He  then  walked  on  his  knees, 
and  turned  the  cake.  The  women  still  prayed  on,  until 
God  blessed  them  both.  Then  the  woman  gave  the  min 
ister  his  breakfast.  "  Then,"  added  this  eloquent  man, 
"  the  missionary  hushed  the  child — turned  the  bread,  and 
God  converted  the  mourners.  He  ate  his  morsel,  and 
went  on  his  way  rejoicing.  This  is  the  glory  of  God's 
ministers,  to  suffer,  and  see  the  poor  converted  to  God, 
through  the  powerful  Gospel." 

He  then  proceeded  to  take  up  the  collection,  and  ob 
served  that  although  many  present  had  paid  for  tickets  of 
admission,  yet  he  would  not  dismiss  the  congregation 
without  giving  all  an  opportunity  to  be  the  happy  par 
ticipants  in  so  glorious  a  work.  He  said,  that  on  a  cer 
tain  occasion,  he  was  at  one  of  the  missionary  meetings 
where  Dr.  Clarke  was,  and  there  happened  to  be  in  the 
congregation  an  old  aunt  with  her  little  niece,  to  whom 
she  had  given  a  shilling  for  a  pocket  piece,  and  a  penny 
to  throw  into  the  collection.  While  the  Doctor  was 
speaking  of  the  schools  in  India,  and  how  the  children 
were  opposed  by  their  parents  from  going,  so  that  they 
often  had  to  take  off  their  clothes,  and  swim  the  creeks 
to  get  to  school,  the  little  girl  would  look  up  and  say, 
"  Aunt,  may  I  not  throw  in  the  shilling."  The  aunt 
would  reply,  **  A  penny  is  enough  for  a  little  girl.  Keep 
your  shilling  for  a  pocket  piece."  But  she  would  ask 


WYANDOTT   MISSION.  265 

again,  "  Aunt,  may  I  not  throw  in  the  shilling?"  but  the 
aunt's  reply  was  still  the  same,  "A  penny  is  enough  for 
a  little  girl  to  throw  in."  Soon  the  plate  for  collection 
came  round,  and  the  little  niece  let  fly  her  money  into 
the  plate,  and  then  looked  up  into  her  aunt's  face,  and 
exclaimed  aloud,  "Aunt,  the  shilling  would  go  in." 
"  Now,"  said  he,  "let  fly  your  dollars,  and  keep  your 
cents."  It  seemed  as  if  all  the  money  in  the  house 
would  go  in. 

This  was  a  meeting  of  great  interest.  Mr.  Wirt,  who 
was  a  swarthy  looking  man,  was  sitting  on  the  platform. 
Two  ladies,  who  expected  to  see  an  Indian  chief,  select 
ed  him  for  one.  The  one  said  to  the  other,  "  That  is 
Between-the-logs."  To  this  the  other  replied,  "He  has 
ruffles  in  his  bosom ;  and  a  Christian  Indian  would  not 
wear  them."  "Yes,"  replied  the  other,  "I  have  no 
doubt,  but  on  such  an  occasion  as  this,  he  would." 
They  were  overheard  by  a  person,  who  next  day  in 
formed  Mr.  Wirt  of  the  circumstance.  He  said  that 
he  would  give  any  sum,  in  reason,  for  such  a  meeting 
once  a  week ;  for  he  had  never  seen  one  of  so  much 
interest. 

The  next  day  I  received  the  following  note  from  the 
Rev.  Richard  Reece: 

"Mr  DEAR  BROTHER  FIXLEY: — I  beg  your  accept 
ance  of  the  inclosed  mite,  (five  dollars,)  towards  the 
Christian  education  of  a  fine,  tall,  ingenious  Indian  boy. 
Requesting  an  interest  in  the  prayers  of  my  red  broth 
ers  in  the  wilderness,  I  am  your  affectionate  friend  and 
brother  in  Christ,  RICHARD  REECE." 

Through  what  God  had  wrought  at  this  mission,  and 
what  had  been  published  of  this  revival  amongst  the  na- 
23 


266  HISTORY    OF    THE 

lives,  a  missionary  spirit  was  awakened  in  many  parts  of 
this  continent,  especially  amongst  Methodist  preachers. 
The  flame  was  greatly  increased  by  the  zeal  and  example 
of  the  Bishops,  so  that  missions  were  commenced  in 
Canada,  in  Georgia,  and  in  the  Tennessee  and  Missis 
sippi  Conferences,  with  great  success.  Ministers,  whose 
hearts  burning  with  love  to  God,  sallied  forth  into  the 
wilderness,  and  entered  the  red  man's  wigwam,  preach 
ing  Christ  and  the  resurrection.  Thousands  of  these 
wanderers  were  speedily  converted  to  God.  It  is  most 
obvious  that  prejudice  and  unbelief  had  prevented  this 
work.  It  was  argued  that  it  was  impossible  for  Indians 
to  embrace  the  Gospel  and  become  religious ;  that  they 
were  too  bad,  and  too  deeply  sunk  in  vice  and  ignorance ; 
and  before  they  could  be  brought  to  a  state  of  moral 
health  through  the  means  God  has  appointed,  they  must 
be  civilized:  that  is,  tamed  and  taught  the  arts  and  agri 
culture.  Then  ministers  may  be  sent  to  teach  them  the 
lessons  of  salvation.  This  was  the  doctrine  of  the  day ; 
and  many  long  lectures  were  given,  and  thousands  spent 
to  accomplish  this  work.  But  the  Indian  remained  un- 
reformed ;  and  what  is  wisdom  with  man  is  foolishness 
in  the  sight  of  God.  So  soon  as  the  laborers  entered 
this  vast  field,  according  to  God's  instituted  plan  of  grace, 
it  was  found  that  the  preaching  of  the  Gospel  is  the  only 
plan  to  christianize  and  civilize  men ;  and  until  men  be 
come  religious,  or  are  brought  under  the  influence  of 
Christianity,  they  will  be  savages.  This  is  the  nature  of 
fallen  man.  It  now  seemed  as  if  the  scales  had  fallen 
from  our  eyes,  and  the  forest  was  entered  with  the  ut 
most  confidence  of  success.  These  revivals  among  the 
jorest  Indians  very  much  increased  missionary  zeal 
throughout  the  eastern  states.  In  the  great  Atlantic 


WYANDOTT    MISSION.  .  267 

cities,  thousands  were  induced  to  come  forward  and  lend 
their  assistance  to  the  great  work  of  spreading  Bible 
knowledge  and  holiness  over  these  and  other  lands.  So 
cieties  were  formed,  and  being  formed,  all  over  the  coun 
try,  and  commenced  sending  their  much  needed  aid  to 
those  engaged  in  this  glorious  work. 

Our  correspondence  with  these  societies  had  now 
become  pretty  extensive,  and  cheering  to  our  hearts. 
Among  the  communications  received,  were  the  follow 
ing  from  the  Philadelphia  Missionary  Society: 

"Philadelphia,  September  23,  1823. 

"REV.  SIR: — By  a  resolution  of  the  Managers  of  the 
*  Missionary  Society  of  the  Methodist  Episcopal  Church, 
within  the  bounds  of  the  Philadelphia  Conference,  for 
promoting  Domestic  and  Foreign  Missions,'  passed  on 
the  12th  day  of  May  last,  it  is  made  my  duty  to  address 
you  on  their  behalf,  and  to  request  of  you  to  be  so  kind 
as  to  furnish  the  Board,  through  me,  from  time  to  time, 
with  all  the  information  you  may  deem  proper  and  find 
convenient  to  communicate,  respecting  the  state  of  the 
mission  under  your  superintendence ;  your  own  labors 
and  privations ;  the  improvement,  moral,  intellectual  and 
mechanical,  that  may  have  taken  place  among  the  chil 
dren  under  your  charge:  and  also,  what  success  may 
have  attended  your  labors  among  the  adults,  together 
with  the  prospect  of  doing  good  to  our  red  brethren. 

"The  Second  Annual  Report  of  the  Managers,  which 
I  learn  has  been  forwarded  to  you  by  our  President,  will 
furnish  you,  no  doubt,  with  information  very  gratifying 
to  your  feelings,  and  cause  our  hearts,  though  at  such  a 
distance  from  each  other,  to  vibrate  in  unison  with  grate 
ful  emotions  of  love  and  gratitude  to  Him  who  hath  done 


268  HISTORY    OF    THE 

so  great  things  for  us  ;  and  who  has  graciously  conde 
scended  to  do  so  great  things  by  or  through  us,  unwor 
thy  as  we  are.  Here,  I  know,  you  will  join  me  in  say 
ing,  with  unfeigned  sincerity,  *  Not  unto  us,  O  Lord ! 
not  unto  us,  but  unto  thy  name  be  all  the  glory.'  May 
the  sweet  influences  of  the  Holy  Spirit,  wherewith  our 
hearts  have  been  warmed  and  cheered  since  we  engaged 
in  this  good  work,  and  which,  I  humbly  trust,  will  ever 
be  afforded,  prove  such  a  stimulus  as  to  induce  us  to  per 
severe  to  the  end  in  well  doing:  then  shall  eternal  life, 
with  all  its  glorious  fruition,  be  ours. 

"I  remain,  reverend  and  dear  sir,  with  much  esteem, 
your  friend  and  brother  in  Christ, 

"  THOS.  JACKSON,   Cor.  Sec'y. 

"Rev.  James  B.  Wnley." 

"Philadelphia,  June  25,  1824. 

"  REV.  AND  DEAR  SIR: — At  the  last  stated  meeting  of 
the  Board  of  Managers,  held  on  the  15th  inst.,  it  was  en 
joined  on  me  to  forward  to  you  a  copy  of  our  Third  An 
nual  Report,  which,  I  hope,  will  get  safe  to  hand,  and 
afford  some  consolation,  and  much  matter  for  praise. 

"  What  is  it,  my  brother,  that  the  omnipotent  power 
of  grace  Divine  cannot  accomplish?  How  little  did  you 
or  I  think,  a  few  years  ago,  that  we  should  ever  have  been 
made  glad  by  such  good  news ;  how  much  less,  that  we 
should  have  been  made  so  happy  as  to  be  humble  instru 
ments  in  effecting  so  much  good !  O,  may  we  be  ever 
willing  to  ascribe  the  praise  to  Him,  to  whom  alone  it  is 
due.  O,  may  we  ever  be  found  willing  to  give — to  do — 
to  suffer  in  His  cause,  to  whom  we  owe  so  much  I 

"I  can  only,  with  you,  regret  sincerely,  that  we  have 
not  beon  able  to  obtain  copies  of  the-  four  addresses  al- 


WYANDOTT   MISSION.  269 

hided  to  in  the  preface  to  the  report.     They  would  cer 
tainly  have  been  a  great  acquisition. 

"We  truly  regret,  as  the  disappointment  was  great, 
our  not  seeing  you,  with  your  two  Indian  friends,  at  our 
late  anniversary. 

"I  know  not  that  I  have  any  thing  to  add,  worthy 
your  attention.  However,  I  please  myself  with  the  hope 
that  your  soul — your  society— your  whole  charge  is 
greatly  prospering,  under  the  smiles  of  a  gracious  God. 

"With  much  esteem,  I  remain,  dear  brother,  yours  in 
Christ  Jesus,  THOS.  JACKSON, 

"  Cor.  Sec'g  M.  S.  M.  E.  C. 

"£ev.  Jas.  B.  Finley." 

In  January,  1822,  there  was  a  society  organized  in  the 
city  of  Baltimore,  under  the  title  of  the  Juvenile  Finley- 
an  Missionary  Mite  Society,  composed  mostly  of  chil 
dren,  consisting  at  first  of  one  hundred,  which  increased 
to  seven  hundred  and  seventy  members.  The  contribu 
tions  were  six  and  a  quarter  cents,  and  two  cents  per 
month.  This  noble  company  of  children  did  much  to 
wards  the  cause  of  missions,  both  by  their  example  and 
their  pecuniary  aid.  According  to  the  treasurer's  report 
for  the  first  year,  they  raised  the  sum  of  two  hundred  and 
eighty-seven  dollars  seventy-four  and  a  quarter  cents,  and 
the  second  year,  two  hundred  dollars  sixty-seven  and  a 
half  cents,  making  in  all,  four  hundred  and  eighty- 
eight  dollars  forty-one  and  three-quarter  cents.  This 
money  was  appropriated  to  the  education  of  four  Wyan- 
dott  children  in  the  mission  school,  to  be  called  Francis 
Asbury,  Mary  Fletcher,  John  Summerfield,  and  Rich 
ard  What  coat.  These  were  to  receive  instruction  and 
support  for  four  years ;  and  after  Francis  Asbury  had 
23* 


270  HISTORY   OF    THE 

been  to  school  one  year,  it  was  thought  by  some  of  his 
friends  that  he  ought  to  be  sent  to  Augusta  College,  to 
receive  a  liberal  education.  I  accordingly  wrote  to  the 
society  on  the  subject,  requesting  their  advice ;  and 
whether  the  money  given  by  them  for  his  education  at 
the  mission,  might  be  appropriated  toward  his  education 
at  the  college ;  and  whether  they  would  be  willing  to 
make  any  further  appropriations  towards  his  education 
at  college.  To  these  inquiries  I  received  the  following 
answer : 

"Baltimore,  September  16,  1824. 
"REV.  JAMES  B.  FINLEY:  Dear  Sir — In  answer  to 
yours  of  July  9th,  I  have  to  state,  that  if  you  allude  to 
the  money  that  has  already  been  appropriated  to  Francis 
Asbury,  the  society  can  have  no  objection  to  its  being 
used  for  his  maintenance  at  the  Augusta  Academy ;  but 
if  more  is  requisite,  you  will  see  a  difficulty  by  a  refer 
ence  to  our  constitution,  which  can  only  be  removed  by 
an  alteration  of  its  provisions ;  before  which,  we  should 
be  glad  to  know  what  sum  would  be  sufficient,  as  our 
funds,  at  present,  are  low,  having,  previous  to  the  re 
ceipt  of  your  letter,  appropriated  one  hundred  dollars  for 
the  maintenance  and  education  of  a  female  child  for  four 
years,  to  be  called  Hester  Ann  Rogers.  But,  is  it  not  to 
be  feared,  that  the  introduction  of  the  boy  among  the  stu 
dents  of  a  college,  who  are  sent  from  various  parts  of  the 
country,  and  who  almost  universally  carry  with  them  the 
prevailing  vices  of  their  neighborhoods,  might  not  only 
make  him  liable  to  injury  from  the  continual  example 
about  him ;  but,  in  all  probability,  would  give  him  unfa 
vorable  impressions  as  to  the  effects  of  Christianity  on 
society.  It  would  lie  a  natural  conclusion  in  the  mind  of 


WYANDOTT    MISSION'.  271 

an  intelligent  boy,  that  these  Christian  people  have  im 
parted  to  their  children  with  as  much  assiduity  as  my 
parents  have  to  me,  the  sentiments  they  hold  in  respect 
to  religion  and  morality.  But  you,  who  know  how  to 
appreciate  religion  by  an  experimental  acquaintance  with 
the  Redeemer,  are  well  aware  that  they  are  '•not  all  Is 
rael  who  are  called  Israel.'  This  distinction  is  not  like 
ly  to  be  made  by  a  person,  and  he  only  a  boy,,  emerging 
from  the  darkness  of  superstition.  Then,  with  respect 
to  his  acquaintance  with  the  manners  of  the  whites, 
should  he  ever  enter  on  the  ministerial  duties  desired,  he 
will  no  doubt  have  that  kind  of  affectionate  intercourse 
with  the  best  of  our  people,  so  congenial  with  the  first 
impressions  that  he  received  of  us,  and  which  are  correct 
ones,  so  far  as  they  apply  to  the  true  Christian,  that  he 
will  readily  imbibe  their  spirit  and  manners.  These  con 
siderations  are,  however,  stated  rather  as  mere  sugges 
tions  than  as  insurmountable  obstacles,  for,  we  presume,, 
you  have  weighed  these  difficulties. 

"Eliza  Jane  Hyam,  who  you  will  see  by  the  reports,, 
has  been  a  very  active  member  of  this  society,  died  on 
the  22d  of  August,  after  an  illness  of  only  two  days. 
She  was  ten  years  and  four  months  old.  A  short  time 
before  she  was  taken  sickf  she  commenced  the  custom  of 
retiring  to  her  room  to  read  her  Bible.  We  believe  the 
Lord  was  preparing  her  for  another  and  better  world; 
and  has  now  taken  her  from  the  tears  of  her  doating  pa 
rents  to  himself. 

"We  intend  having  a  public  meeting  the  last  of  Octo 
ber  or  the  first  of  November ;  and  we  should  be  glad  to 
hear  from  you  before  that  time,  if  the  letter  comes  to> 
hand. 

"Pray  for  us,  that  we  may  grow  in  grace  daily,  and 


272  HISTORY    OF    THE 

that  at  last  we   may  be  brought  to  praise  God  eternally 
in  heaven.  Very  respectfully  yours, 

"  LORENZO  DORSEY, 
"Cor.  Sec.  of  the  J.  F.  M.  M.  S.,  of  Baltimore." 

My  readers  cannot  help  but  admire  the  prudence,  judg 
ment,  and  piety,  manifested  in  this  letter  of  my  young 
correspondent.  Indeed  it  would  do  honor  to  the  head 
and  heart  of  riper  years.  What  endless  blessings  flow 
from  an  early  pious  education !  The  dear  Eliza  Jane,  at 
ten  was  a  zealous  actor  in  promoting  the  Redeemer's 
cause.  Let  parents  consider  and  feel  the  importance  of 
the  Scripture  injunction,  "Train  up  a  child  in  the  way 
he  should  go."  No  greater  curse  can  be  inflicted  on  a 
child  than  to  bring  it  up  in  ignorance.  Reader!  is  this 
your  crime  ?  Do  you  live  an  irreligious  life  ?  and  are 
you  not  bringing  up  your  children  in  the  same  certain 
way  to  ruin?  Wake  up,  before  the  God  of  heaven  pro 
nounces  an  anathema  against  thee  for  thy  negligence-  to 
thy  family!  The  chained  thunders  of  his  wrath  are 
struggling  to  be  loosed,  to  execute  the  vengeance  of  eter* 
nal  justice  against  thee!  Fly  this  moment— -begin  to  re 
pent  and  pray  to  God  for  forgiveness !.  Mercy  weeps 
over  you — the  Savior  stoops  to  save !  Cry,  "Lord,  save 
or  I  perish!"  If  you  sleep  on  a  little  longer,  death  and 
hell  will  suddenly  overtake  thee  ! 

In  August  of  this  year,  I  received  the  following  com 
munication  from  the  Superintendent  of  Indian  Affairs : 

"  War  Department,  Office  Indian  Affairs, 

"August  9,  1824. 

"To  REV.  JAMES  B.  FINLEY:  Sir — With  the  view 
of  preserving  in  the  archives  of  this  government,  what- 


WYANDOTT   MISSION.  273 

ever  of  the  aboriginal  man  that  can  be  rescued  from  the 
ultimate  destruction  which  awaits  his  race,  I  have  to  beg 
the  favor  of  you  to  prepare  and  forward  to  the  Depart 
ment,  as  soon  as  you  conveniently  can,  an  alphabet  and 
grammar  in  the  language  of  the  tribe  or  tribes  among 
whom  you  and  your  associates  are  located.  I  would 
like  to  have  this  neatly  penned,  on  sheets  of  octavo  size, 
and  put  up  between  thin  boards,  or  well  secured  between 
thick  paper,  and  forwarded  as  directed.  Whatever  may 
strike  you  as  worthy  of  preservation,  in  this  or  any  sim 
ilar  way,  I  will  thank  you  to  possess  me  of. 

"I  am,  dear  sir,  very  respectfully,  your  obedient  ser 
vant,  THOMAS  L.  M'KENNEY." 

In  reference  to  the  information  called  for  in  the  above 
letter,  I  aided  a  Mr.  Stickney,  who  was  appointed  by  the 
government  to  this  work,  the  following  winter. 

The  following  encouraging  letter  was  also  received 
from  Mr.  M'Kenney: 

"TO    THE    REV.    JAMES    B.    FIXLEY,    SUPERINTENDENT    OF 
THE    MISSION    SCHOOL   AT   UPPER   SANDUSKY. 

"  War  Department,  Office  Indian  Affairs, 

"August  9,  1824. 

"DEAR  SIR: — Your  letter  to  the  Secretary  of  War,  of 
the  27th  ult.,  is  received,  together  with  the  talk  of  Be- 
tween-the-logs  and  others.  I  am  directed  by  the  Secre 
tary  of  War,  to  convey  to  you  his  high  approbation  of 
your  zeal  and  industry  in  the  cause  in  which  you  are 
engaged ;  and  to  express  his  regrets  that  the  almost  ex 
hausted  state  of  the  contingent  fund  of  the  Indian  De 
partment  will  not  authorize  any  drafts  upon  it  for  expen 
ses,  other  than  those  which  are  in  the  way  of  being  met. 


274  HISTORY    OF    THE 

Otherwise,  he  would  cheerfully,  on  your  recommenda 
tion,  and  from  his  own  views  of  the  propriety  of  the 
visit,  authorize  the  coming  to  the  seat  of  the  general 
government  of  the  four  Indians  you  recommend,  and 
yourself  as  their  leader. 

"A  letter  has  just  heen  received  from  Mr.  Johnston, 
of  the  27th  ult.,  from  which  it  is  hoped  the  difficulties  in 
regard  to  Mr.  Shaw,  Avill  be  overcome;  but  should  they 
recur,  the  Department  is  determined  to  maintain  the  au 
thority  and  preserve  the  influence  of  the  missionary 
establishment. 

"In  the  talk  which  accompanies  this,  and  which  you 
will  present,  the  Indians  are  requested  to  express,  in 
writing,  what  they  want;  and,  if  it  is  possible,  their 
wishes  will  be  complied  with ;  but  such  is  the  reduced 
state  of  the  fund,  that  nothing  can  be  promised  until  the 
estimate  is  made,  and  its  amount  ascertained. 

"  They  will  be  particular  on  the  subject  of  their  lands. 
There  is  no  doubt  but  a  proper  location  of  families  upon 
fixed  premises,  would  tend  very  much  to  their  harmony 
and  prosperity. 

"Very  respectfully,  I  am,  reverend  sir,  your  obedient 
servant,  THO,  L.  M'KENNEY." 

This  summer  the  division  of  the  Indian  lands  was 
much  agitated ;  and  it  was  believed  that  such  a  division 
would  very  much  increase  the  industry  and  civilization 
of  the  nation.  Every  man  would  be  encouraged  to  la 
bor,  if  his  property  were  set  off  to  himself.  The  Indian 
chiefs  wished  to  counsel  with  the  government  on  this 
subject.  So  I  wrote  on  to  the  Department  of  War,  to 
permit  four  of  them  to  go  on  to  the  City  of  Washington, 


WYANDOTT   MISSION.  275 

and  have  this  business  settled  on  a  permanent  and  lasting 
foundation. 

On  the  subject  of  dividing  the  land,  I  received  the  fol 
lowing1  letter  from  the  Superintendent  of  Indian  Affairs; 

"TO    THE    REV.    JAMES    B.    FIXLEY,    UPPER    SAtfDUSKY, 

44  War  Department,  Office  Indian  Affairs , 

"August  IT,  1824. 

"Sra: — The  Secretary  is  highly  pleased  with  your 
zeal,  and  has  entire  confidence  in  your  judgment,  and 
has  no  doubt  you  will  use  every  effort  to  make  the  ex 
periment  successful.  He  approves  of  the  suggestion  of 
dividing  the  land  among  the  Indians,  and  establishing 
suitable  regulations  for  them.  If  you  should  choose  to 
make  a  division,  with  the  entire  consent  of  the  Indians, 
and  to  establish,  in  like  manner,  regulations  for  them, 
and  transmit  the  same  to  the  Department,  the  Secretary 
will  lay  them  before  the  President  for  his  consideration 
and  direction.  It  will  be  proper  to  accompany  the  divis 
ion  with  a  map  of  the  reservation,  marked  with  the  lots 
laid  out  to  each  family.  The  suggestion  relative  to  the 
smith  keeping  a  book  of  accounts,  is  judicious,  and  in 
structions  will  be  given  to  Gov.  Cass  on  the  subject. 

"Very  respectfully,  I  am,  sir,  your  obedient  servant, 

"THO.    L.    M'KENNEY." 

In  closing  the  history  of  the  mission  this  year,  it  will 
only  be  necessary  to  say,  that  great  have  been  our  con 
flicts  of  body  and  mind,  and  great  have  been  our  com 
forts.  This  first  Indian  missionary  establishment  under 
the  care  of  the  Methodist  Church,  rising  by  the  blessing 
of  God,  triumphed  over  all  opposition.  The  society  has 
grown,  and  waxed  stronger  and  stronger.  Many  have 


276  HISTORY    OF    THE 

been  converted,  and  added  to  the  Church  of  Christ. 
The  means  of  grace  have  been  generally  well  attended — 
our  congregations  large,  and  attentive,  and  orderly.  Our 
camp  meeting  was  a  time  of  great  grace.  At  this  time  I 
had  no  help  but  the  Indian  brethren.  Every  day  the 
cloud  gathered  thicker,  and  hung  over  us,  portending 
great  good.  On  Sabbath  and  Sabbath  night,  and  on 
Monday  morning,  the  heavens  poured  righteousness  on 
the  congregation.  All  were  preachers  and  exhorters,  for 
all  tongues  were  fired  with  the  love  and  praise  of  God. 
Some  of  the  most  hardened  sinners  fell  like  men  slain  in 
battle,  and  cried  for  mercy.  Others  were  so  overwhelm 
ed  with  the  love  of  God  that  they  were  not  able  to  stand, 
but  lay  and  praised  God  with  the  voice  of  thanksgiving. 

The  school  prospered  exceedingly,  under  the  labors  of 
Mr.  Walker.  No  man  could  be  more  devoted  to  his 
work  than  this  young  man ;  and  his  heart  was  made 
glad  to  see  this  mighty  reformation  in  his  nation.  The 
female  department  was  formerly  committed  to  my  wife 
and  sister  Hooper,  who  were  well  calculated  for  the 
work.  Many  of  the  largest  girls  had  learned  to  sew, 
knit,  spin  and  weave.  Under  their  care  there  was  man 
ufactured  at  the  mission  house,  by  the  girls,  upwards  of 
two  hundred  yards  of  linsey,  flannel,  and  linen. 

Under  the  direction  of  brother  Hooper,  the  farm  had 
produced  corn  and  vegetables  sufficient  to  meet  the  de 
mand  of  the  next  year. 

It  was  the  will  of  a  kind  Providence,  that  we  should 
be  visited  by  our  beloved  Bishops,  M'Kendree  and  Soule, 
this  year.  Their  visit  proved  a  great  blessing  to  the 
mission  family  and  nation. 

We  shall  here  copy  Bishop  Soule's  communication  to 


WYANDOTT   MISSION.  277 

the  editors  of  the  Methodist  Magazine,   as  contained  in 
that  periodical  for  the  year  1825,  p.  32: 

"  LETTER    FROM    BISHOP    SOULE,    GIVING  AN    ACCOUNT  OF  A 
VISIT    TO    THE    INDIAN    MISSION  AT    UPPER   SANDUSKY. 

"  Gallatin,  Tenn.,  November  13,  1824. 

"'DEAR  BROTHER: — Shortly  after  the  close  of  the 
General  Conference,  I  left  Baltimore  and  proceeded  to 
Sharpsburgh,  where  I  met  Bishop  M'Kendree,  who  had 
set  out  a  week  before  me.  Since  that  time,  we  have 
generally  traveled  in  company,  visiting  the  churches  and 
preaching  on  our  way.  We  have  been  mercifully  pre 
served  in  safety  and  in  health,  in  a  sickly  country,  and 
at  the  season  most  subject  to  the  prevalence  of  disease. 
In  the  path  of  duty  we  walk  unhurt  in  fire.  To  God  be 
all  the  praise. 

"Saturday,  August  14,  we  left  the  Wyandott  mission, 
at  Upper  Sandusky,  after  having  spent  a  week  with  the 
mission  family,  and  in  visiting  and  receiving  visits  from 
the  Indians.  The  change  which  has  been  produced, 
both  in  the  temporal  and  spiritual  condition  of  this  peo 
ple,  is  matter  of  praise  to  Him,  *  who  has  made  of  one 
blood  all  nations  of  men,  to  dwell  upon  the  face  of  the 
whole  earth ;'  and  cannot  be  viewed  but  with  the  most 
lively  pleasure  by  every  true  philanthropist.  Prior  to 
the  opening  of  the  mission  among  them,  their  condition 
was  truly  deplorable.  Their  religion  consisted  of  Pa 
ganism,  improved,  as  they  conceived,  by  the  introduc 
tion  of  some  of  the  ceremonies  of  the  Roman  Catholic 
Church.  Hence,  although  they  were  baptized,  they 
kept  up  their  heathen  worship,  their  feasts,  their  songs, 
and  their  dances :  sad  proofs  of  their  deep  ignorance  of 

God,  and  of  that  worship  which  he  requires.     In  this 
24 


278  HISTORY    OF    THE 

\ 

state,  the  belief  in  witchcraft  was  so  strong  and  preva 
lent,  as  to  produce  the  most  melancholy  consequences. 
Numbers  have  been  put  to  death  as  witches,  under  the 
influence  of  this  belief.  Their  morals  were  of  the  most 
degraded  kind.  Drunkenness,  with  all  its  concomitant 
train  of  vices,  had  overrun  the  nation.  Poverty,  and 
nakedness,  and  misery,  followed  in  their  desolating 
course.  In  this  condition,  the  chase  was  their  chief, 
if  not  their  only  resource.  The  cultivation  of  their 
lands,  although  among  the  most  fertile  and  beautiful  in 
the  western  country,  was  almost  entirely  neglected.  To 
the  comfort  of  domestic  life,  they  were  consequently 
strangers.  Such  \vere  the  Wyandott  Indians,  when  the 
missionary  labors  were  commenced  among  them. 

"Their  present  situation  presents  a  most  pleasing  con 
trast.     A  large  majority  of  the  nation  have  renounced 
their  old  religion,  and  embraced  the  Protestant  faith ;  and 
they  generally  gave  ample  proof  of  the  sincerity  of  their 
profession  by  the  change  of  their  manner  of  life.     Those 
especially  who  have  joined  the  society,   and   put  them 
selves  under  the   Discipline  of  the  Church,  are  strictly 
attentive  to  all  the  means  of  grace,  so  far  as  they  under 
stand  them,  in  order  to  obtain  the  spiritual  and  eternal 
blessings  proposed  in  the  Gospel;  and  the  regularity  of 
their  lives,  and  the  solemnity  and  fervency  of  their  devo 
tions,   may  well  serve   as  a  reproof   to  many  nominal 
Christian  congregations  and  churches.     As  individuals, 
they  speak  humbly,   but  confidently,  of  the  efficacy  of 
divine  grace  in  changing  their  hearts,  and  of  the  witness 
of  the  Spirit,  by  which  they  have  the  knowledge  of  the 
forgiveness  of  their  sins,  and  of  peace  with  God,  refer 
ring  others  to  the  outward  and  visible  change  which  has 
taken  place,  as  the  evidence  of  the  great  and  blessed 


WYANDOTT    MISSION.  279 

work  which  God  has  wrought  among  them.  The  hap 
py  effects  of  the  Gospel  are  becoming  more  and  more 
obvious.  Their  former  superstitions  have  almost  entire 
ly  yielded  to  the  force  and  simplicity  of  truth.  The 
wandering  manner  of  life  is  greatly  changed,  and  the 
chase  is  rapidly  giving  place  to  agriculture,  and  the  va 
rious  necessary  employments  of  civilized  life.  The 
tomahawk,  and  the  scalping  knife,  and  the  rifle,  and  the 
destructive  bow,  are  yielding  the  palm  to  the  axe,  the 
plow,  the  hoe,  and  the  sickle. 

"  It  is  delightful  to  notice  their  manifest  inclination  to 
the  habits  of  domestic  and  social  life.  If  we  may  de 
pend  on  the  correctness  of  our  information,  and  we  re 
ceived  it  from  sources  which  we  had  no  reason  to  dis 
pute,  those  of  the  Indians  who  have  embraced  the 
Protestant  religion,  are  generally,  if  not  unanimously, 
in  favor  of  cultivating  the  soil,  and  of  acquiring  and  pos 
sessing  property  on  the  principles  of  civilization.  This, 
with  suitable  encouragement  and  instruction,  will  lead  to 
a  division  of  their  lands,  personal  possession  of  real  es 
tate,  and  laws  to  secure  their  property.  The  national 
government,  in  its  wisdom  and  benevolence,  has  adopted 
measures  for  the  instruction  and  civilization,  not  only  of 
the  Wyandotts,  but  also  of  many  of  the  Indian  nations 
on  our  vast  frontiers ;  and  the  Christian  missionary,  ani 
mated  with  the  love  of  souls,  whose  great  object  is  to  do 
good  on  the  most  extensive  plan  within  his  power,  will 
rejoice  to  contribute  his  influence  to  promote  the  success 
of  these  measures.  Such  are  the  relative  condition,  the 
education,  and  the  habits  of  the  Indians,  that  much  de 
pends  upon  the  character  of  the  government  agents,  the 
missionaries,  and  the  teachers  employed  among  them. 
They  must  be  instructed  and  encouraged  both  by  precept 


280 


HISTORY    OF    THE 


and  example.  Happy  will  it  be  for  the  Indians,  when 
the  efforts  of  their  civil,  literary,  and  religious  agents  are 
thus  harmoniously  united.  With  such  a  joint  exertion, 
there  can  be  but  little  doubt  but  the  Wyandott  nation  will, 
at  no  very  distant  period,  be  a  civilized,  religious  and 
happy  people.  It  is  to  be  feared  that  a  number  of  tra 
ders  near  the  boundary  lines  of  the  Indian  lands,  have, 
by  supplying  them  with  whisky  and  other  articles,  con 
tributed  in  no  small  degree,  to  prevent  the  progress  of 
religious  influence  and  civilization  among  them.  This 
destructive  traffick  calls  the  Indian  to  his  hunting  ground 
to  obtain  skins  to  pay  his  debts,  and,  at  the  same  time,  it 
affords  the  means  of  intemperance  and  intoxication,  from 
whence  arise  quarrels  and  sometimes  blood-shedding. 
Will  not  this  be  required  in  the  great  day  of  righteous 
retribution,  at  the  hand  of  the  white  man?  The  reform 
ed  among  the  Indians  see  and  deplore  the  evil,  but  have 
not  the  means  of  removing  it. 

44  Having,  thus  far,  taken  a  general  view  of  the  former 
and  present  state  of  the  Wyandotts,  1  now  proceed  to  a 
more  particular  narrative  of  our  visit  to  the  mission. 
We  arrived  at  the  mission  house  on  Friday  evening,  and 
found  the  family  and  school  children  in  tolerable  health. 
Saturday  we  visited  the  farm,  the  location  of  which  is 
delightful  and  convenient.  They  have  reaped  a  small 
crop  of  wheat  and  oats,  and  have  about  sixty  acres  of 
corn  growing,  as  fine  in  appearance  as  any  I  have  seen 
in  the  western  country.  They  have  also  raised  a  fine 
crop  of  flax,  and  have  a  great  variety  and  abundant  sup 
ply  of  vegetables.  Three  very  important  purposes  are 
answered  by  this  department  of  the  missionary  establish 
ment.  The  family  and  school  arc  supplied  with  bread 
by  their  own  labor ;  the  boys  are^  furnished  vrith  an  op- 


WYANDOTT   MISSION.  281 

portunity  and  the  means  of  acquiring  a  practical  knowl 
edge  of  agriculture  ;  and  an  example  is  exhibited  to  the 
Indians,  who  frequently  visit  the  farm*  and  observe  the 
manner  of  cultivation,  and  the  advantages  arising  from  it ; 
and  nothing  is  more  obvious  than  their  disposition  to 
imitate.  Hence  their  fields  are  opening,  and  in  many 
instances,  present  the  most  pleasing  and  promising  ap 
pearances.  The  buildings  on  the  farm  are  neat  and  con 
venient,  but  not  sufficiently  roomy  for  the  accommodation 
of  the  increasing  household.  They  will,  therefore,  be 
under  the  necessity  of  enlarging.  They  milk  ten  cows, 
and  make  plenty  of  butter  for  the  use  of  the  family, 
which  is  composed  of  about  seventy  persons. 

"Sabbath  we  attended  public  worship  with  them.  A 
large  number  of  the  Indians  assembled,  some  of  whom 
came  sixteen  miles,  which  is  their  regular  practice  on  the 
Sabbath.  Bishop  M'Kendree  preached  to  them  by  an 
interpreter,  and  I  addressed  them  after  him  through  the 
same  medium.  Prior,  however,  to  the  opening  of  the 
meeting  in  English,  Mononcue  prayed,  and  they  sang  a 
hymn  in  their  own  language.  After  the  regular  exerci 
ses  were  closed,  they  held  a  prayer  meeting,  in  which  a 
number  of  the  Indians  prayed  in  the  most  solemn,  im 
pressive,  and  afFecting  manner.  It  was  truly  delightful 
to  notice  the  solemnity,  attention,  and  pious  feelings  of 
this  assembly,  so  recently  emerged  from  the  ignorance 
and  stupidity  of  their  Pagan  state.  After  four  or  five 
hours  employed  in  devotional  exercises,  it  was  with 
manifest  reluctance  that  many  of  them  retired  from  the 
house  of  prayer.  Devotion  appears  to  be  their  delight. 
In  view  of  such  a  scene,  my  heart  kindled  with  gratitude 
to  the  Father  of  mercies,  and  I  was  ready  to  exclaim, 
with  pleasing  admiration,  *  What  has  God  wrought  I* 
24* 


283  HISTORV   OF    THE 

"Monday  we  visited  the  school,  and  examined  into 
the  progress  of  the  boys  and  girls  in  their  learning ;  and 
the  result  was  most  encouraging.  They  spell  and  read 
with  great  propriety.  Several  classes  are  reading  in  the 
Testament,  and  one  large  class  in  the  Preceptor,  or  Eng 
lish  Reader.  They  are  also  making  great  proficiency  in 
writing.  Of  their  native  genius  and  vivacity,  they  give 
demonstrative  evidence.  Indeed,  I  am  persuaded  that  I 
never  saw  an  equal  number  of  children  together  in  any 
school,  where  there  was  a  greater  display  of  intellect,  or 
a  more  obvious  capacity  of  improvement :  and  I  am  cer 
tain  I  never  saw  a  school  where  there  was  equal  subordi 
nation,  peace  and  quietness.  The  boys  engage  in  the 
various  labors  of  the  farm  with  readiness,  cheerfulness, 
and  propriety ;  and  we  had  the  pleasure  of  seeing  the 
girls  sew,  spin  and  weave,  and  variously  employed  in  the 
business  of  the  family;  in  all  which,  considering  their 
opportunity,  they  certainly  excelled. 

"Tuesday  we  met,  agreeably  to  previous  invitation,  a 
number  of  the  Indian  leaders,  among  whom  were  several 
of  the  chiefs,  and  the  moderator  in  the  national  councils, 
together  with  two  interpreters.  After  opening  the  meet 
ing  with  prayer,  Bishop  M'Kendree  informed  them  that 
we  should  be  glad  to  hear  from  them  how  the  Church 
was  prospering,  the  state  of  the  school,  and  whether  any 
thing  more  could  be  done  for  its  prosperity :  with  any 
other  matters  which  they  might  wish  to  communicate ; 
assuring  them  that  we  were  their  friends,  and  would  be 
glad  to  do  them  all  the  good  in  our  power.  After  the  in 
terpreter  had  fully  informed  them  of  our  wishes,  a  mo 
mentary  pause  ensued,  when  they  arose  and  spoke  in 
succession,  as  follows: 

**  Mononcue. — '  My  old  brothers,  I  have  many  reasons 


WYANDOTT    MISSION.  283 

to  praise  God  for  myself  and  for  my  nation.  I  believe 
that  God  has  begun  a  great  work,  and  hope  he  will  carry 
it  on.  I  have  tried  to  talk  to  my  people,  and  to  pray  for 
them.  If  I  know  my  own  heart,  it  is  my  intention  to  be 
wholly  for  the  Lord.  I  believe  that  religion  is  in  a  pros 
perous  state  ;  that  those  who  have  professed  are  general 
ly  steadfast.  The  wicked  have  been  taught  that  there  is 
no  half-way  place  for  them.  I  often  feel  infirm  and 
weak,  but  I  trust  in  God.  My  constant  prayer  to  God 
is,  that  his  work  may  revive,  that  his  people  may  be 
blessed,  and  that  the  wilderness  may  flourish.  I  am  sor 
ry  that  some  of  the  older  brethren  are  absent,  who  could 
speak  better,  and  could  give  you  more  information.  I 
am  not  able  to  communicate  my  own  mind.  Brother 
Finley  will  be  able  to  give  you  better  information  than  I 
can.  Last  spring,  when  brother  Finley  was  gone,  there 
was  some  difficulty.  We  seemed  to  be  discouraged,  and 
were  like  children  without  a  father;  and  some  were  dis 
posed  to  go  away.  The  wicked  Indians  were  encouraged 
by  his  absence,  and  did  all  they  could  to  turn  away  oth 
ers  who  were  weak,  from  the  right  way ;  but  since  his 
return  things  have  become  better,  and  are  now  nearly  as 
prosperous  as  they  were  before.  I  believe  that  God  has 
appointed  our  brother  Finley  for  this  mission.  All  those 
who  are  religious  in  the  nation,  if  they  were  here,  would 
speak  the  same  thing.  The  people,  in  general,  are  at 
tentive  to  the  word ;  and  many  come  a  great  way  to  meet 
ing;  and  I  believe  there  will  be  a  great  work  of  God.  I 
am  thankful  that  my  old  brothers  have  sent  brother  Fin- 
ley,  and  hope  they  will  not  take  him  away.  They  might 
send  a  better  man,  but  they  cannot  send  one  so  well  ac 
quainted  with  the  affairs  of  the  Indians.  We  know  him, 
and  he  knows  us,  and  can  live  like  us.  I  believe  every 


284  HISTORY    OF    THE 

brother  in  the  nation  is  praying  for  brother  Finley  to 
stay.  Many  of  our  old  people  are  rejoicing  for  the  bles 
sings  of  the  school ;  for  the  great  change  which  has  been 
produced  by  it.  Before  the  school  was  set  up,  our  chil 
dren  were  wild,  like  the  beasts  of  the  wilderness.  They 
are  not  so  now;  but  are  tame  and  peaceable.  I  have 
seen  many  of  the  children  on  their  knees,  praying  in  se 
cret.  We  old  people  cannot  expect  much  benefit  from 
the  school  ourselves ;  we  are  too  old  to  learn ;  we  shall 
soon  go  to  rest.  But  the  children  will  rise  up  improved ; 
and  the  school  and  religion  will  improve  and  benefit  the 
nation  in  future  generations.' 

"  Punch.— •*  I  wish  to  say  a  few  words  to  our  brothers. 
I  am  weak ;  but  God  requires  no  more  than  he  has  given, 
and  I  have  great  encouragement  when  I  consider  the 
many  promises  of  God,  and  the  power  he  has  to  fulfill 
his  promises.  There  is  a  great  change  in  the  nation 
since  the  word  of  God  came  among  us.  Our  people  are 
very  different  from  what  they  were  before.  They  do  not 
speak  as  they  did,  nor  act  as  they  did.  The  work  speaks 
for  itself.  The  people  are  more  industrious  and  attentive 
to  their  business.  They  used  to  live  by  hunting  in  the 
wilderness,  and  were  wild;  but  now  they  work  with 
their  hands  to  provide  comfortable  things  for  the  body.* 

" Peacock.— 'I  thank  God  for  the  privilege  of  meeting 
with  our  old  brothers  to-day.  I  have  but  a  few  words  to 
speak.  God  has  done  great  things  for  us.  The  people 
are  greatly  changed  in  their  way  of  living.  I  was  a  long 
time  between  two  opinions,  whether  I  should  hold  on  to 
the  old  way,  or  embrace  the  new.  But  God  directed  me 
to  the  right  way,  and  since  that  I  have  always  been  de 
termined  to  hold  on.  I  shall  not  live  long,  and  can  do 
but  little.  But  I  hope  the  young  ones,  who  are  spring- 


WYANDOTT   MISSION.  285 

ing  up,  will  carry  on  the  work.  I  am  much  attached  to 
our  brother  Finley ;  and  I  suppose  the  reason  is,  because 
it  was  under  his  prayers  and  exhortations  that  I  was 
brought  to  know  the  truth.  And  this  is  the  case  with 
many  of  the  nation.' 

"Sum-mun-de-wat. — 'I  am  thankful  to  God  that  he 
has  been  so  kind  as  to  bring  our  old  gray  headed  brother 
to  us  again.  I  will  inform  our  old  brothers,  that  though 
I  am  young  in  the  cause,  I  enjoy  the  love  of  God.  My 
tongue  is  too  weak  to  express  what  God  has  done  for  me, 
and  for  my  people.  The  providence  of  the  Great  Spirit 
was  \vonderful  in  sending  the  Gospel  among  us,  in  pre 
paring  the  way  before  it  came,  that  it  might  be  under 
stood.  No  longer  ago  than  I  can  remember,  and  I  am 
young,  we  had  a  way  of  worship.  But  it  was  all  out 
ward,  and  there  was  nothing  in  it  to  reach  the  heart. 
Those  who  taught  us  would  say  good  things,  and  say  and 
do  bad  things.  But  now  they  live  as  they  speak,  and 
the  people  are  affected.  They  weep  ;  and  their  hearts, 
and  words,  and  actions  are  changed.  The  school  will 
be  a  great  blessing.  The  children  learn  to  read  the  word 
of  God,  and  to  work  with  their  hands,  and  to  be  good. 
Some  day  they  will  rise  up  to  preach  the  word,  and 
teach  the  nation.  It  is  impossible  to  describe  the  mighty 
change  which  has  taken  place.  Go  into  families  morn 
ing  and  evening,  and  you  hear  them  praying  for  the 
spread  of  the  Gospel  in  the  wilderness;  and  many  weep 
ing  and  rejoicing  for  what  God  has  done.  This  is  all 
God's  work.  He  will  continue  it.  We  must  be  faithful, 
and  leave  it  all  to  him.  My  word  is  very  feeble ;  but  my 
brothers  can  draw  out  my  mind,  and  know  what  I  mean; 
and  they  will  excuse  the  weakness  of  my  speech.' 

"  Gray-eyes. — 'My  language  is  weak,  and  I  have  not 


286  HISTORY    OF    THE 

much  to  say.  My  brothers  will  excuse  the  weakness  of 
my  words.  My  heart  rejoices  every  day  for  what  God 
has  done  in  the  wilderness,  and  I  believe  he  will  carry- 
on  the  work.  Some  are  too  much  inclined  to  go  away 
into  the  wilderness  to  hunt,  and  this  weakens  their  relig 
ion  ;  but  this  is  wearing  away,  and  the  people  are  more 
disposed  to  wrork  with  their  hands,  to  make  fields  and 
houses,  and  have  things  comfortable.  The  providence 
of  God  is  wonderful  in  providing  before,  two  men,  by 
whom  we  could  understand  the  good  word  when  it  came 
among  us.  We  thank  God  for  what  he  has  done.  He 
has  done  all — he  has  provided  all.' 

"  Big-tree. — '  I  am  young,  but  I  wish  to  say  a  few 
words.  God  has  done  a  great  work  in  this  wilderness, 
which  but  a  short  time  past  was  in  great  darkness. 
There  is  now  much  zeal  in  his  ways.  When  you  go 
into  families  you  hear  the  old  people  and  the  young  peo 
ple  talking  about  this  good  work,  and  what  God  has  done 
for  them.  When  our  brother  was  preaching  last  Sab 
bath,  and  telling  what  effect  the  good  wrord  had  wherev 
er  it  went,  I  looked  back  and  remembered  what  we 
were  before  the  word  of  the  Lord  came  among  us,  and 
what  effect  it  had.  Many  witnesses  were  there  of  the 
truth  of  our  brother's  word.  The  school  is  a  great  bles 
sing.  When  my  little  children  come  home  from  the 
school  they  talk  about  the  good  things  they  have  learned. 
They  are  very  much  altered — much  better  than  they 
were.  I  have  been  a  very  bad  man,  but  God  has 
changed  my  heart,  and  I  now  love  God,  and  wish  to  do 
right,  and  do  good  to  my  people  and  to  all  men.' 

"  Washington. — *  This  has  been  a  very  wicked  place. 
Much  wickedness  has  been  committed  here.  And  I  have 
been  a  very  wicked  man ;  but  now,  when  I  go  round 


WYANDOTT    MISSION.  287 

among  those  who  were  very  bad,  I  find  them  sober,  and 
praying,  and  weeping,  and  striving  to  serve  the  Lord, 
and  live  well.  Religion  is  sometimes  high,  and  some 
times  low.  They  do  not  always  get  along  alike.  But 
God  is  carrying  on  his  work,  and  I  believe  it  will  pros 
per.  Some  people  ask  why  we  are  so  fond  of  our  broth 
er  Finley  ?  I  suppose  it  is  because  we  have  been  blessed 
through  his  labors.' 

"Driver. — 'I  wish  to  speak  a  few  words.  I  am  like 
one  set  out  to  follow  a  company  which  had  gone  before. 
But  I  have  much  cause  to  bless  God  that  I  have  set  out ; 
and  since  I  started,  I  have  been  always  determined  to 
hold  on,  and  live  according  to  the  good  word.  Some 
times  there  are  little  jars  in  the  Church,  as  there  will  be 
among  children.  But  when  these  jars  take  place  we 
pray  to  God,  and  peace  is  restored.  God  has  done  a 
great  work  for  me,  and  for  the  nation.  Sometimes, 
through  the  eye  of  faith,  I  can  view  the  beauties  of 
heaven;  and  I  rejoice  in  the  prospect  of  it.  I  believe 
God,  who  has  begun  this  work,  will  carry  it  on ;  and 
that  the  school  is  the  place  from  which  the  word  of  God 
will  start  out.  And  I  pray  God  to  bless  the  children, 
and  make  them  teachers  and  leaders  of  the  nation.' 

"  Two-logs. — '  Brothers,  I  am  thankful  to  you  for 
coming  so  far  to.  see  us,  and  to  know  what  God  is  doing 
for  us  :  and  I  thank  God  for  sending  you,  and  preserving 
you  on  your  way.  Brothers,  you  desire  to  know  our 
state.  But  to  let  you  know  what  our  present  state  is,  I 
must  go  back  and  tell  you  what  we  were  before  the  word 
of  God  came  among  us.  Brothers,  it  is  not  a  great  while 
ago  that  we  were  a  very  wicked  people— -we  were  lost, 
and  in  darkness  in  the  wilderness.  We  were  bad,  and 
doing  every  thing  that  was  bad :  but  then  we  were  bap- 


288  HISTORY    OF    THE 

tized,  and  sung,  and  danced,  and  pretended  to  be  relig 
ious.  But  the  religion  we  had  then  did  not  make  us  bet 
ter  men.  Here  you  see  us — we  were  all  wicked  men — 
we  got  drunk,  and  did  every  bad  thing.  Our  wickedness 
iv  as  too  bad  to  describe ;  but  we  did  not  do  all  these  things 
with  a  wicked  design.  We  did  not  know  that  all  this 
that  we  did  was  wrong.  We  hope  the  Great  Spirit  will 
excuse  some  things,  because  we  were  ignorant.  Broth 
ers,  I  have  told  you  what  we  were :  I  will  now  tell  you 
the  change.  The  Great  Spirit  sent  a  good  man  among 
us  to  teach  us  the  true  religion  of  the  word.  He  was 
taken  away,  and  another  was  sent.  The  word  took  hold, 
and  the  old  practices  were  given  up,  and  bad  men  be 
came  good  men.  In  the  old  state,  the  men  and  women 
lived  almost  like  the  beasts ;  but  now  they  are  married, 
and  live  according  to  the  word.  And  the  men  love  and 
keep  their  wives,  and  the  women  love  their  husbands ; 
and  they  live  together  in  peace,  and  love  and  take  care  of 
their  children.  Brothers,  you  can  now  judge  for  your 
selves.  The  work  speaks  for  itself.  Blessed  be  the 
Great  Spirit,,  for  all  he  has  done  for  us.' 

"Joseph  Williams. — 'I  wish  to  speak  a  few  words. 
My  brothers  have  spoken  of  the  work.  I  believe  that 
all  the  members  would  speak  and  say  that  the  Lord  has 
done  wonders.  The  darkness  has  given  way,  and  the 
light  of  heaven  shines.  The  work  is  its  own  evidence, 
and  God  will  carry  it  on.' 

"  Mononcue  then  rose,  and  closed  the  communications 
on  the  part  of  the  Indians,  as  follows : — *  My  old  broth 
ers,  you  have  heard  your  young  brothers  of  the  wilder 
ness  in  their  way.  You  can  now  judge  for  yourselves 
what  the  state  of  the  Church  is,  and  what  is  necessary 
for  ue.  Brothers,  we  are  weak  and  helpless  in  every 


WYANDOTT   MISSION.  289 

thing,  and  need  help  and  advice  from  you.  I  am  sorry 
our  older  brothers  are  not  here  $  but  I  will  make  one  re 
quest,  and  I  am  sure  the  whole  nation  would  speak  the 
same :  let  our  brother  Finley  continue  with  us.  If  he 
should  be  taken  away,  the  wicked  would  grow  strong, 
and  the  weak  members  would  be  discouraged.  The 
school  would  be  weak;  and  the  little  children  would 
come  round  him  and  weep,  as  if  their  father  was  leaving 
them.  We  ask  that  he  may  be  continued  with  us. 
Death  will  soon  part  us — we  shall  not  live  long ;  but  I 
hope  we  shall  all  meet  in  heaven,  and  be  happy  for  ever. 
I  thank  the  good  people  everywhere,  who  have  been 
kind  in  helping  us,  and  sending  the  good  word  to  us ; 
and  those  who  have  fed,  clothed,  and  taught  our  chil 
dren.  And  I  pray  that  the  work  of  the  Lord  may  con 
tinue  and  increase,  and  that  all  the  children  of  the  wil 
derness  may  receive  the  blessed  word.' 

"Here  closed  this  dignified  chief;  but  his  noble  soul 
was  full  and  overflowing  with  his  subject.  Never  did 
feelings  more  pure  animate  the  hsart  of  man,  for  they 
were  evangelical.  With  a  countenance  beaming  with  all 
he  felt,  and  with  eyes  flowing  with  tears,  he  left  his  seat, 
and  flew  to  embrace  us.  The  scene  was  indescribable. 
After  they  had  closed  their  talk,  we  addressed  them  col 
lectively,  expressing  our  satisfaction  and  pleasure  in 
meeting  them,  and  in  hearing  from  them  the  things 
which  they  had  communicated,  and  especially  in  visiting 
the  school,  and  noticing  the  improvement  of  their  chil 
dren.  At  the  same  time,  they  were  encouraged  to  perse 
vere  both  in  religion  and  civilization.  This  truly  inter 
esting  and  profitable  interview  being  closed,  we  dined 
together  in  the  dining  room  of  the  missionary  family, 
and  then  parted  Avith  those  feelings  of  Christian  fellow- 
25 


290  HISTORY    OF    THE 

ship,  which  are  not  often  experienced  in  the  circle  of  the 
rich  and  the  gay.  It  is  the  order  in  the  missionary  estab 
lishment,  for  the  missionaries,  their  wives,  the  hired  men 
and  women  attached  to  the  mission,  the  Indian  children, 
with  visitors  of  every  color  and  every  rank,  to  sit  down 
at  table  together;  and  no  subordination  is  known  but 
what  arises  from  age  or  office. 

"Wednesday  we  commenced  visiting  private  families, 
and  were  not  a  little  gratified  with  their  cleanliness,  or 
der,  "and  decorum  in  their  domestic  affairs. 

"Thursday  Bishop  M'Kendree  continued  visiting  from 
house  to  house,  attended  by  an  interpreter.  In  these  vis 
its,  experimental  and  practical  religion  were  the  subjects 
of  inquiry  and  conversation.  Questions,  embracing  con 
viction,  conversion,  and  the  evidence  of  acceptance  with 
God,  were  answered  clearly,  readily,  and  satisfactorily. 
In  several  of  the  families  thus  visited,  there  were  sick 
persons.  In  these  the  blessed  effects  of  the  grace  of 
God,  in  changing  their  hearts,  were  clearly  manifested. 
Patience,  confidence,  and  peace  in  their  afflictions,  with 
humble  triumph  in  prospect  of  death  and  immortality, 
were  as  evident  in  these  Indians,  so  recently  converted 
to  the  Christian  faith,  as  in  others  who  have  lived  and 
died  happy  in  God,  in  lands  long  illuminated  by  the  light 
of  the  Gospel.  They  appear  to  have  embraced  the  Gos 
pel  in  its  simplicity  and  purity,  uniting  faith,  experi 
ence,  and  practice.  Considering  the  circumstances  un 
der  which  they  have  been  placed,  it  is  matter  of  pleasing 
astonishment,  that  they  have  so  clear  and  consistent  ideas 
of  the  fundamental  doctrines  of  the  Gospel,  as,  from  va 
rious  sources  of  evidence,  we  found  them  to  possess.  Of 
the  Trinity  in  unity  ;  of  the  fall  and  depravity  of  man ; 
of  redemption  by  the  death  of  Christ;  of  justification, 


WYANDOTT    MISSION'.  291 

or  the  pardon  of  sin  by  virtue  of  the  atonement  through 
faith,  and  of  regeneration  and  sanctilication  by  the  agen 
cy  of  the  Holy  Spirit ;  of  all  these  they  have  such  ideas 
as,  associated  with  the  effects,  authorize  the  belief  that 
the  Spirit  of  God  has  written  them  on  their  hearts.  In 
their  religious  conversation,  in  their  public  instructions 
and  exhortations ;  but  especially  in  their  prayers,  they 
use  the  names  of  the  three  persons  in  the  Trinity  with 
peculiar  solemnity,  offering  their  petitions  to  each.  '  0, 
Ho-men-de-zue !  O,  Jesus.'  0,  Suck-ca-sahT  frequently 
occur  in  their  prayers.  The  true  import  is,  '  0,  God  the 
Father!  O,  God  the  Son!  O,  God  the  Holy  Spirit!' 
These  titles  do  not  often  occur  united,  but  various  peti 
tions  and  thanksgivings  are  addressed  to  each. 

"  This  may  be  considered  as  a  digression  from  the 
path  of  narrative,  but  I  thought  it  too  important  to  be 
overlooked,  and  knew  not  where  to  introduce  it  more 
suitably.  To  return.  While  the  Bishop  was  employed 
in  visiting  and  instructing  the  Indians,  I  visited,  accom 
panied  by  brother  Finley,  a  new  settlement  of  whites, 
about  ten  miles  from  the  mission  establishment,  near  the 
western  boundary  of  the  reservation.  Verily  these  peo 
ple  were  like  sheep  without  a  shepherd.  About  sixty 
collected  to  hear  the  word,  and  I  have  seldom  preached 
the  Gospel  with  greater  satisfaction  to  my  own  soul,  in 
the  spacious  churches  of  our  most  splendid  and  populous 
cities.  They  seemed  to  be  hungry  for  the  bread  of  life. 
The  old  and  young  appeared  to  wait  on  the  lips  of  the 
speaker  with  fixed  attention,  while  tears  and  sighs  evin 
ced  the  interest  they  felt  in  the  subject.  0  what  a  field 
for  the  missionary  of  Jesus  !  Calls  are  repeated  from 
the  white  population  of  these  vast  frontiers,  as  well  as 
from  the  Indian  tribes,,  to  come  and  help  them.  Lo !  the 


292  HISTORY    OF    THE 

fields  are  ripe,  and  ready  for  the  harvest ,-  font  where  are 
the  willing  laborers  !  Lord  raise  them  up,  and  send  them 
forth  into  thy  harvest !  0,  that  the  spirit  of  Wesley,  of 
Coke,  of  Asbury,  names  of  precious  memory,  may  re 
main  with  us,  their  sons  in  the  Gospel  I 

**  Friday  was  chiefly  employed  in  conversations  with 
the  family,  and  with  visitors,  and  in  making  necessary 
preparations  for  leaving  the  establishment. 

**  Saturday  morning  we  set  out,  after  an  affectionate 
parting  with  a  family  rendered  clear  to  us,  not  only  by 
the  importance  of  the  work  in  which  they  are  engaged, 
and  their  truly  laudable  zeal  in  the  prosecution  of  it,  but 
also  by  the  kindness  and  cordiality  with  which  we  were 
received,  and  which  seemed  to  increase  with  our  continu 
ance  with  them. 

"After  spending  such  a  week,  every  day  of  which  de 
veloped  new  and  interesting  subjects-— a  week  in  which, 
for  the  first  time,  I  became  an  eye  and  ear  witness  of  the 
power  of  the  Gospel  over  savage  man — in  which,  for  the 
first  time,  I  heard  the  praises  of  JEHOVAH  from  lips  which 
had  never  pronounced  a  written  language — I  shall  never 
think  of  Sandusky  without  pleasing  recollections. 

"  Before  I  close  this  already  protracted  communication, 
I  will  observe  that  the  talk  of  the  Indians,  as  previously 
noticed1,  was  taken  down  as  the  interpreter  gave  it,  and  as 
nearly  in  his  words,  as  his  imperfect  knowledge  and  use 
of  the  English  language  woukl  admit.  The  whole  talk 
of  Su-mun-de-wat,  of  Driver,  and  of  Two-logs,  is  almost 
verbatim  as  delivered.  After  the  talk  was  closed,  the  two 
interpreters  were  invited  to  a  room,  and  the  whole  was 
carefully  read  over  to  them  for  the  purpose  of  examina 
tion,  and  they  pronounced  it  to  be  correct.  I  am,  how 
ever,  confident  tftat  many  valuable  ideas.  a-axi  figurative 


WYANDOTT  MISSION.  29$ 

beauties  are  lost  by  the  translation,  especially  as  the  in 
terpreters  have  but  a  very  imperfect  acquaintance  with 
our  language.  If  the  whole,  or  any  part  of  this  commu 
nication,  shall  be  thought  of  sufficient  importance  to  ap 
pear  before  the  public,  it  is  cheerfully  submitted. 
*«  Yours  in  the  Gospel  of  Christ,  J.  SOULE." 

Our  small  society  in  Canada  still  prospered,  as  will  be 
seen  from  the  extract  of  a  letter  from  a  young  man  ap 
pointed  to  visit  them,  in  company  with  some  others  : 

"August  29,  1824. 

"  One  of  your  spiritual  children  in  this  country,  has 
been  called  home  to  her  blessed  Lord  and  Master,  to  in 
herit  a  crown  of  everlasting  life.  Her  last  words  were, 
*I  see  my  way  clear  to  Jesus;'  and  then  added,  'I  have 
not  one  doubt.' 

"The  brethren  and  sisters  are  doing  well  here.  We 
have  visited  another  settlement  of  Wyandotts,  in  Michi 
gan,  and  tried  to  preach  to  them  Christ  and  him  crucified. 
O,  that  the  Lord  may  gather  all  the  tribes  into  his  fold!" 
25* 


HISTORY    OF    THE 


CHAPTER  XIII. 

Conference  year  commencing  1824 — The  author  and  J.  Hooper 
re-appointed  to  the  mission — 'Division  of  the  Indian  lands  consider 
ed — Proposal  to  remove  west  of  the  Mississippi — -Letter  from  Mr. 
M'Kenney — -Letter  to  the  War  Department,  on  the  state  of  the 
school^ — Mr.  M'Kenney's  reply — Gov.  Cass'  letter — The  author's 
letter  to  the  War  Department  on  the  removal  of  the  Indians — An 
noyance  of  the  whites,  and  the  remedy — Gov.  Cass'  letter — Black- 
hoof's  view  on  removing  by  the  government — Mr.  M'Kenney's  let 
ter — Removal  of  the  Indians — Religious  state  of  the  mission — 
Letter  from  the  Female  Missionary  Society  of  New  York,  accom 
panying  a  donation  of  books — Mr.  Dando's  letter — Letter  of  the 
chiefs — Letter  of  Methodist  Female  Missionary  Society  of  Phila 
delphia — The  author's  reply. 

CONFERENCE  was  held  this  year  (1824)  at  Zanesville. 
Brother  Hooper  was  returned,  with  me,  to  the  mission. 
As  soon  as  we*  could,  we  resumed  our  labors;  and  the 
work  went  on  with  the  same  success  as  formerly :  al 
though  as  soon  as  one  difficulty  was  overcome,  another 
presented  itself.  Great  uneasiness  was  felt  on  account 
of  the  late  project  of  removing  the  Indians  west  of  the 
Mississippi.  Our  chiefs  thought  it  was  necessary  for 
them  to  address  the  War  Department  on  the  subject,  and 
remonstrate  against  any  farther  attempts  to  effect  this 
end.  In  their  communication  they  stated  that  it  was  not 
their  wish  to  remove,  and  reminded  the  Secretary  that  at 
the  last  treaty  (the  treaty  of  Fort  Meigs)  they  were  told,, 
and  most  sacredly  promised,  that  if  they  would  cede 
all  their  lands,  except  the  present  reservations,  they 
would  never  be  spoken  to  again  on  this  subject;  that 
Gov.  Cass  promised,  in  the  most  solemn  manner,  that 
the  President  would  make  a  strong  fence  around  them, 
and  maintain  them  in  the  peaceable  and  quiet  posses 
sion  of  that  spot  for  ever ;  that  now  they  were  making 


WYANDOTT    MISSION.  295 

progress  in  religion,  and  in  the  cultivation  of  their  lands  i 
their  children  were  at  school,  and  promised  to  make  good 
citizens ;  that  they  were  now  happy,  and  well  satisfied. 
To  this  letter  the  following  answer  was  received :: 

"Department  of  War,  Office  of  Indian  Affairs, 

"March  24,  1825.. 

"FRIENDS  AND  BROTHERS: — Your  talk  to  your  Great 
Father,  the  President  of  the  United  States,  of  the  7th  of 
this  month,  has  been  received,  and  read  by  him. 

"Brothers,  your  Great  Father  takes  his  Wyandott 
children  by  the  hand.  He  thanks  them  for  their  greet 
ing  of  health  and  peace,  and  offers  you,  in  return,  his 
best  wishes  for  your  prosperity  and  happiness. 

"Brothers,  your  Great  Father  is  very  much  pleased  to 
hear  of  your  improvement,  and  especially  that  you  are 
learning  to  reverence  the  Great  Spirit,  and  to  read  his< 
word,  and  obey  its  directions.  Follow  what  that  word 
directs,  and  you  will  be  a  happy  people. 

"Brothers,  your  Great  Father  takes  a  deep  interest,  as- 
you  do  yourselves,  in  the  prosperity  of  your  children. 
They  will  be  certain  to  grow  up  in  wisdom,  if  you  con 
tinue  to  teach  them  how  to  serve  the  Great  Spirit,  and 
conduct  themselves  well  in  this  world.  In  all  this  the 
word  of  the  Great  Spirit  should  be  your  guide.  You 
must  teach  them  to  love  peace ;  to  love  one  another ;  to 
be  sober.  You  must  instruct  them  how  to  plow  the 
ground,  sow  the  seed,  and  reap  the  harvest;  you  must 
teach  them  how  to  make  implements  of  husbandry,  and 
for  all  the  mechanic  arts  :  your  young  women  you  must 
teach  to  spin  and  weave,  and  make  your  clothes,  and  to 
manage  your  household :  your  young  men  to  labor  in  the 
shops,  and  in  the  fields ;  and  to,  bring  home  all  that  you. 


296  HISTORY    OF    THE 

may  need  for  the  support  of  your  families.  Add  to  all 
this,  the  fear  and  love  of  the  Great  Spirit,  and  obedience 
to  his  word,  and  be  at  peace  with  one  another,  and  you 
will  be  a  happy  people. 

"  Brothers,  your  Great  Father  is  glad  that  you  have  so 
good  a  man  as  the  Rev.  Mr.  Finley.  among  you.  Lis 
ten  to  his  words.  Follow  his  advice.  He  will  instruct 
you  in  all  these  things. 

"Brothers,  your  Great  Father  will  never  use  force  to 
drive  you  from  your  lands.  What  Gov.  Cass  told  you, 
your  Great  Father  will  see  shall  be  made  good.  The 
strong  fence  which  he  promised  you  at  the  treaty  of  Fort 
Meigs,  should  be  put  around  your  lands,  and  never  be 
broken  down,  never  shall  be,  by  force  or  violence.  But 
your  Great  Father  will  not  compel  you  to  remain  where 
you  are,  if  you  think  it  better,  at  any  time,  to  settle 
elsewhere. 

"  Brothers,  on  this  part  of  your  talk,  your  Great  Fath 
er  directs  me  to  send  you  a  small  book,  which  Mr.  Fin- 
ley  will  read  and  explain  to  you.  You  will  see  from  it 
what  his  views  are  on  the  subject  of  making-  the  Indians 
a  great  and  happy  people.  But  he  will  never  force  you 
into  the  measure,  but  will  leave  it  to  your  own  discretion. 
As  reasonable  children,  he  thinks  you  will  see  a  great 
deal  of  reason  in  this  small  book,  and  that  your  best  in 
terests  are  connected  with  a  compliance  with  what  it 
recommends.  But  be  happy,  and  fear  nothing  from 
your  Great  Father.  He  is  your  friend,  and  will  never 
permit  you  to  be  driven  away  from  your  lands.  He 
never  will  fall  upon  a  poor,  helpless,  red  child,  and  kill 
it,  because  it  is  weak.  His  heart  is  not  made  of  such 
cruelty.  He  would  rather  protect  and  defend  it,  and  care 
the  more  for  it,  because  of  its  helplessness. 


WYANDOTT    MISSION.  297 

"  Brothers,  your  Great  Father  greets  you  as  his  chil 
dren,  and  bids  me  tell  you,  you  will  find  him  in  all  things 
kind  and  merciful  to  you.     He  sends  you  his  best  wishes 
for  your  improvement  and  happiness. 
44  Your  friend  and  brother, 

(Signed,)         "Tn.  L.  M'KENNEY." 

In  February,  1825,  I  addressed  a  letter  to  the  War  De 
partment,  on  the  state  of  the  school  and  mission  ;  and  to 
know  how  much  the  government  would  appropriate  for 
the  support  of  the  school  the  present,  year:  stating  that 
the  Wyandotts  would  soon  be  a  civilized  and  happy  peo 
ple;  and  that,  so  far  as  they  were  concerned,  the  long  dis 
puted  question  about  civilising  the  savages,  was  settled. 

To  this  I  received  the  following  answer  : 

"TO    THE     REV.    JAMES    B.     FINLEY,     SUPERINTENDENT    OF 
THE    INDIAN    SCHOOL,    UPPER    SANDUSKY. 


"Department  of  War,  Office 

"February  22,  1825. 

"DEAR  SIR:  —  I  have  been  gratified  by  the  receipt  of 
your  letter  of  the  1st  inst.  There  can  be  no  doubt  as  to 
the  result  of  your  labors.  The  intelligence  and  industry 
which  you  keep  in  such  perpetual  operation,  eannot  but 
produce  a  rich  reward  for  your  toils. 

"  It  has  ceased  to  be  a  matter  of  doubt  among  intelli 
gent  people,  that  Indians  can  be  civilized  and  christian 
ized.  The  proofs  have  multiplied  so  of  late,  as  to  con 
vince  the  most  sceptical.  The  system  of  education  now 
in  operation  among  the  Indians,  is,  I  think,  more  effec 
tual  in  qualifying  them  for  practical  usefulness,  than 
those  systems  which  have  obtained  among  us.  The  In 
dians  have  (so  far  as  they  are  embraced  by  it)  all  the 


298  HISTORY    OF    THE 

practical  parts  of  learning,  with  fine  examples  of  morali 
ty;  and,  at  the  same  time,  they  grow  up  practical  far 
mers,  mechanics,  &c. ;  and  these,  after  all,  constitute  the 
strength  and  the  wealth  of  every  country. 

"The  allotment  for  the  year  1825,  for  your  school, 
will  be  the  same  as  last  year. 

"  I  wish  you  a  continuation  of  your  successful  efforts 
to  benefit  the  poor,  and  otherwise  friendless  unfortunates, 
who  have  been,  or  who  may  be  placed  under  your  care. 

"  I  am,  very  respectfully,  your  obedient  servant, 

"  TlIO.    L.    M'KENNEY." 

The  division  of  their  lands,  at  this  time,  was  much 
agitated.  I  wrote  a  letter  to  Gov.  Cass,  on  the  subject, 
and  received  the  following  answer  : 

"Detroit,  June  8,  1825. 

"DEAR  SIR: — Your  letter  of  May  llth,  arrived  here 
while  I  was*  absent  at  Waghpaghkonetta,  in  Ohio.  I 
embrace  the  first  moment  in  my  power  to  answer  it. 

"I  think  the  contemplated  measure  of  dividing  a  por 
tion  of  the  Wyandott  reservation  among  the  several  fami 
lies,  is  a  very  judicious  and  proper  one.  By  securing  to 
each  the  products  of  his  labor,  enterprise  and  industry 
will  be  stimulated  and  rewarded.  A  community  of  prop 
erty,  unless  under  very  peculiar  circumstances,  is  unfa 
vorable  to  permanent  and  valuable  improvements. 

"I  shall  spend  the  next  winter  in  Washington,  at 
which  time  I  shall  not  fail  to  urge  upon  the  government 
the  strong  claims  of  the  Wyandotts.  I  shall  be  glad  to 
have  you  write  me,  at  that  time,  fully  and  freely.  The 
state  of  the  appropriation  this  year  will  not  enable  me  to 
afford  them  any  more  aid. 


WYANDOTT    MISSION.  299 

"You  have  doubtless,  ere  this,  learned  that  the  Shaw- 
nees  were  not  disposed  to  sell  their  reservations.  It  is 
a  subject  the  government  would  not  urge  too  strongly,  al 
though  satisfied  they  would  do  better  by  migrating  to  the 
west  of  the  Mississippi. 

44 1  shall  leave  here  next  week  for  Prairy  du  Chien, 
where  a  great  council  will  be  held  with  the  Indians.     I 
regret  that  I  shall  not  be  at  home  when  you  visit  here. 
"I  am,  dear  sir,  your  obedient  servant, 

44  LEW.  CASS. 

"7?ev.  /.  B.  Finley,  Upper  Samlusky." 

The  next  winter  I  wrote  the  following  letter  to  Wash 
ington  City,  exhibiting  the  claims  of  the  Wyandotts,  and 
the  reasons  why  I  thought  they  should  not  be  removed : 

"Upper  Sandusky,  December  15,  1825. 
4 'HONORED  SIR: — I  take  this  opportunity  of  writing 
to  you  on  the  claims  of  the  Indians  under  my  care,  at 
this  place ;  and  am  happy  to  state  to  you  that  the  work 
of  civilizing  this  nation  is  progressing  as  fast  as  can  be 
reasonably  expected.  The  Indians,  in  general,  and  the 
chiefs  particularly,  are  using  every  exertion  to  improve 
their  lands,  and  to  follow  the  instructions  of  the  general 
government,  especially  the  advice  given  by  yourself,  to 
divide  the  lands,  agreeable  to  the  provisions  made  in  the 
treaty  of  Fort  Meigs.  This  plan  of  division,  I  think,  is 
fully  agreed  on  by  the  whole  nation ;  and  last  summer 
they  employed  a  surveyor  to  lay  off  a  certain  portion 
into  sections  and  half  sections.  And  it  is  the  request  of 
the  chiefs,  that  you  would  use  your  influence  to  obtain 
Boine  aid  to  finish  this  work ;  as  it  is  agreed  to  by  all, 
that  individual  possession  will  facilitate  the  great  work 


300  HISTORY    OF    THE 

we  are  engaged  in.  In  making  these  people  an  agricul 
tural  people,  it  is  to  be  hoped  that  all  the  necessary  aid, 
both  in  money  and  advice,  will  be  furnished.  And,  I 
think,  it  will  not  be  doubted  or  disputed  that  this  hand 
ful  of  Indians  have  great  and  lasting  claims  on  this 
government, 

"  1st.  As  a  conquered,  subdued  enemy,  who  were  once 
a  strong  and  powerful  nation,  to  whom  the  pleasant 
homes  we  now  enjoy,  once  belonged,  they  have  strong 
claims  on  our  generosity.  They  contended  for  their 
country  (as  we  would  have  done  had  we  been  in  their 
places)  as  long  as  they  could.  But  the  overwhelming 
population  of  whites  has  well  nigh  swallowed  them  up. 
They  have  given  up  their  whole  country,  except  a  small 
reserve  on  which  the  bones  of  their  fathers  sleep.  This 
they  have  never  done  willingly,  but  because  they  could 
not  help  themselves ;  and  it  would  seem  as  though  we 
were  making  a  contract  with  them,  but  they  must  submit 
to  our  proposition  in  view  of  their  helpless,  forlorn,  and 
dependent  state.  In  view  of  what  they  have  been,  they 
possess  some  strong  claims. 

44  2d.  Since  Wayne's  treaty  at  Greenville,  the  Wyan- 
dotts  have  been  faithful  friends  to  our  government ;  and, 
in  the  last  war,  did  their  part  in  resisting,  as  agents,  the 
combined  power  of  Indian  and  British  warfare.  Many 
of  their  men  fell  in  battle,  or  died  with  sickness,  and  left 
their  families  and  friends  destitute. 

44  3d.  They  have  claims  from  this  consideration,  4Bless- 
ed  are  the  merciful,  for  they  shall  obtain  mercy.'  The 
Wyandotts,  although  not  behind  the  first  in  battle,  were 
more  merciful  than  their  neighbors.  They  saved  more 
prisoners,  and  purchased  many  from  other  Indians,  and 
adopted  them  into  their  families,  until  they  are  much 


WYANDOTT    MISSION.  dOl 

mixed  with  white  blood,  and  some  of  the  best  families  in 
our  country  are  allied  to  them,  viz.,  the  Browns,  an  old 
Virginia  family,  the  Zanes,  another  well  known  family, 
Walker,  of  Tennessee,  Williams,  Armstrong,  M'Cul- 
lough,  and  Magee,  of  Pittsburgh.  This  handful  of  In 
dians  are'  mostly  the  descendants  of  our  own  people. 
Their  fathers  were  citizens,  and  why  not  their  children? 
8hall  we  not  show  mercy  to  our  own? 

"  4th.  Their  present  prospect  for  civilization  is  very 
promising ;  and  little  doubt  can  be  entertained,  but  in  a 
short  time,  these  people  will  be  well  prepared  to  be  ad 
mitted  as  citizens  of  the  state  of  Ohio ;  and  to  remove 
them  at  this  time,  contrary  to  their  wishes,  would  be,  in 
my  judgment,  a  most  cruel  act.  It  would  be  undoing 
what  has  been  done,  and  throwing  them  again  into  a  sav 
age  state. 

44  5th.  The  promises  made  by  the  commissioners,  in 
the  name  and  faith  of  the  President  and  government,  that 
if  they  would  cede  all  their  fertile  lands  but  this  spot, 
the  government  never  would  ask  them  for  a  foot  more, 
or  to  sell  it  and  move ;  but  that  the  government  would 
build  a  strong  fence  around  their  land,  which  should 
never  be  broken ;  and  this  promise  was  one  strong  in 
ducement  to  them  to  sell  their  lands.  Such  strongly 
plighted  faith  ought  to  be  most  sacredly  observed. 

44  My  dear  sir,  these  are  some  of  the  reasons  why  I 
think  these  Indians  have  strong  claims  on  the  govern 
ment.  I  have  done  as  you  requested.  I  have  spoken 
fully  and  freely  my  mind.  May  the  blessings  of  Heaven 
rest  upon  you  and  your  labors  for  the  good  of  the  red  man. 
'  "I  am,  respectfully,  dear  sir,  your  obedient  servant, 

"J.    B.    FlNLEY. 

44  Hon.  Lewis  Cass." 

26 


302  HISTORY    OF    THE 

Our  white  neighbors  now  began  to  be  very  troublesome 
to  the  Indians,  hoping  that  they  would  so  annoy  them  as 
to  render  their  situation  so  disagreeable  as  to  make  them 
sell,  and  remove  hence.  They  commenced  by  extending 
their  laws  over  the  reservation,  and  taking  Indian  proper 
ty,  and  driving  off  their  cattle  for  debt,  &c.  I1  wrote  im 
mediately  to  Gov.  Cass,  who  was  our  chief  agent,  and 
requested  his  advice;  when  I  received  the  following 
reply: 

"Detroit,  October  26,  1825. 

"Sin: — Your  letter,  post-marked  October  22d,  reach 
ed  me  to-day.  I  imagine  there  can  be  little  doubt,  but 
that  the  laws  of  the  state  of  Ohio  do  not  operate  in  any 
of  the  Indian  reservations,  and  that,  consequently,  who 
ever  attempts  to  execute  process  there,  either  mesne  or 
final,  must  be  a  trespasser.  In  the  circumstances  you 
state,  respecting  the  driving  away  the  cattle,  it  appears 
necessary  to  apply  some  immediate  remedy;  and,  there 
fore,  if  time  will  not  permit  you  to  consult  Mr.  John 
ston,  you  are  at  liberty  to  employ  some  able  lawyer, 
at  the  public  expense,  to  conduct  any  proceeding  which 
may  be  necessary.  But  if  the  case  be  not  too  urgent,  I 
wish  you  to  correspond  with  Mr.  Johnston  on  the  sub 
ject,  sending  him  a  copy  of  this  letter,  and  taking  his 
advice  respecting  the  proper  person  to  be  employed. 

"I  shall,  this  day,  write  to  the  War  Department  in 
full,  requesting  that  the  District  Attorney  may  be  in 
structed  to  take  this  subject  up,  and  to  apply  such  a  rem 
edy  as  the  case  may  require.  I  agree  with  you  fully, 
that  if  you  are  to  be  subjected  to  the  operation  of  all  the 
state  laws,  your  prospects  are  wholly  blasted,  and  the 
sooner  you  abandon  your  station  the  better.  But  I  trust 


WYANDOTT    MISSION.  303 

this  will  be  decided  otherwise,  and  that  you  will  be  freed 
from  this  inquietude,  as  well  as  from  all  claims  for  militia 
services  and  taxes. 

"I  shall  leave  here  about  the  10th  of  December,  for 
Washington. 

"  I  inclose  you  a  copy  of  the  act  of  Congress  of  1802, 
with  some  sections  of  subsequent  acts. 

"Very  respectfully,  sir,  I  have  the  honor  to  be  your 
obedient  servant,  LEW.  CASS. 

"Rev.  Jas.  B.  Finley,  Act.  Sub- Agent,  Upper 
Sdndusky." 

My  readers  will  see  from  the  correspondence  with 
Gov.  Cass,  that  he  is  not  only  the  gentleman,  but  the 
counselor,  and  the  vigilant  officer.  I  have  no  doubt  but 
that  he  was  a  firm  friend  to  the  Wyandotts,  and  rejoiced 
in  their  prosperity.  At  the  same  time,  he  was  the  offi 
cer  of  the  government,  and  must  do  as  directed.  I  have 
also  reason  to  think  that  others  in  the  employment  of  the 
government,  firmly  believed  that  it  would  be  greatly  to 
the  disadvantage  of  the  Wyandotts  to  be  removed.  Yet, 
when  government  gave  instructions,  they  were  compel 
led  to  act. 

This  reminds  me  of  an  anecdote  of  old  Black-hoof, 
the  Shawnee  chief.  After  the  Shawnees  had  sold  their 
land  at  Waghpaghkonetta,  being  asked  if  he  was  agreed 
to  it,  he  said,  "No."  "Why  then  did  you  sell?" 
"Why,"  said  he,  "because  the  United  States  govern 
ment  wanted  to  buy  and  possess  our  lands,  and  remove 
us  out  of  the  way.  I  consented  because  I  could  riot  help 
myself;  for  I  never  knew  them  to  undertake  any  thing, 
but  that  they  accomplished  it.  I  knew  that  I  might  as 
well  give  up  first  as  last,  for  they  were  determined  to 


304 


HISTORY    OF    THE 


have  it."  So,  it  seems  this  poor  savage  thought  that 
promises  and  pledges  of  the  public  faith  will  not  preven  t 
those  who  have  the  power  from  wresting  out  of  the  pos 
session  of  poor  and  defenseless  Indians,  their  property 
and  homes,  and  with  these  all  their  earthly  comfort. 

In  the  month  of  September,  1825,  I  received  the  fol 
lowing  from  the  War  Department : 

"TO    THE    REV.    JAMES    B.    FINLEY,    UPPER    SANDUSKV. 

"Department  of  IVav,  Office  Indian  Affairs, 

"  September  10,  1825. 

"DEAR  SIR: — I  have  received  your  letter  of  the  25th 
ult.,  on  the  subject  of  the  removal  of  the  Indians.  1 
have  only  to  repeat  to  you  that  this  will,  no  doubt,  be 
provided  for  by  the  next  Congress,  and  in  accordance 
with  the  plan  submitted  by  the  late  Administration  to  the 
last  Congress;  and  in  which  the  present  Administration, 
I  have  every  reason  to  believe,  coincides.  But  no  steps 
will  be  taken  to  compel  the  Indians  to  emigrate.  Believ 
ing,  however,  as  I  do,  that  their  future  happiness  and 
prosperity  depend  very  much  upon  their  having  a  coun 
try  of  their  own,  in  which  they  will  be  free,  and  for  ever, 
from  the  encroachments  and  injuries  to  which  experience 
demonstrates  they  are  now  constantly  liable.  I  think 
it  advisable  to  prepare  them  to  receive  the  proposition  in 
the  spirit  in  which  it  will  be  made.  It  is  a  plan  conceiv 
ed  in  the  utmost  kindness  towards  their  race,  and  cannot, 
I  think,  but  eventuate  in  making  them  an  enlightened  and 
prosperous  people. 

"  In  regard  to  your  improvements,  meanwhile,  I  should 
think  that  such  as  are  really  necessary,  ought  not  to  be 
dispensed  with,  under  the  prospect  of  the  contemplated 
change.  But  as  there  is  only  a  short  time-  before  the- 


WYA.NDOTT  MISSION.  305 

meeting  of  Congress,  when  the  question  will  be  settled, 
I  should  think  it  advisable  to  suspend  any  extensive  im 
provements  involving  heavy  disbursements. 

"  You  are  to  expect  persecution  in  the  discharge  of  the 
delicate  and  responsible  trusts  which  arise  out  of  your 
agency,  in  seeing  justice  done  to  the  Indians.  The  In 
tercourse  law  of  1802,  you  will  take  for  your  guide,  and, 
in  all  respects,  act  upon  and  conform  to  it.  As  to  the 
fretfulness  of  those  who  may  heedlessly  and  wickedly 
place  themselves  within  its  provisions,  and  become  sub 
ject  to  its  penalties,  you  will  not  regard  it.  Do  your 
duty.  No  man  has  any  thing  to  fear  while  in  the  hon 
est  discharge  of  it. 

"It  will  be  necessary  for  you  to  make  your  report  of 
the  condition  of  your  school,  as  usual.  Judge  Leib's  re 
port  has  not  yet  been  received.  When  it  is,  I  will  have 
a  copy  made,  and  forwarded  to  you,  as  you  request. 

"Your  proceedings  appear  to  be  judicious;  and,  judg 
ing  from  the  past,  I  can  have  no  doubt  that  the  benefits 
conferred  by  your  agency  upon  those  Indians  who  are 
within  it,  will  continue  to  be  multiplied. 

"  I  am,  very  respectfully,  your  obedient  servant, 

"Tno.  L.  M'KENNEY." 

My  readers  will  easily  perceive  that  it  was  the  design 
of  the  government  to  remove  the  Indians,  if  it  could  be 
done  peaceably.  They  can  see  the  effect  it  must  have 
on  our  infant  establishment.  It  was  calculated  to  dis 
courage  and  throw  all  our  plans  and  prospects  to  the 
ground.  I  had  taken  this  project  under  a  careful  investi 
gation,  and  had  fixed  in  my  mind  what  course  to  pursue. 
I  could  very  easily  see  that  all  the  fair  prospects  held  out 
were  for  mere  effect.  To  remove  the  Indian  where  he 
26* 


306  HISTORY    OF    THE 

would  be  free  from  the  encroachment  of  white  men,  was 
a  flimsy  vailing  of  the  real  object.  Who  can  stop  the 
march  of  the  white  population?  Neither  mountains, 
deserts,  seas,  rivers  nor  poles.  To  talk,  therefore,  of 
giving  the  Indian  a  country  where  he  will  be  delivered 
from  the  advances  and  impositions  of  the  lowest  and 
worst  class  of  our  citizens,  is  chimerical.  Did  it  ever 
enter  into  the  waking  thoughts  of  the  wise  politicians  of 
the  day,  that  this  could  or  would  be  the  ease  ?  The  an 
swer  is  obvious.  But  there  must  be  some  pretext  for 
moving,  and  these  moonshine  pretensions  will  do  to  al 
lure  ;  but  men  of  sober  sense  will  view  the  whole  as  ques 
tionable.  If  the  good  of  the  red  man  was  their  object, 
is  there  not  a  much  better  opportunity  to  counteract  the 
evils  to  which  he  is  exposed,  where  the  laws  of  the  gov 
ernment  can  be  enforced ;  and  where  morals  and  religion 
will  come  to  the  aid  of  the  civil  laws  ;  where  they  can 
have  the  practical  example  of  farmers  and  mechanics, 
and  the  blessings  of  religious  society  ?  If  the  race  must 
become  extinct,  as  has  always  been  prophesied,  is  it  not 
better  to  keep  them  where  they  can  enjoy  the  greatest 
share  of  privileges  and  blessings,  than  to  throw  them 
again  back  into  a  state  of  savage  life,  without  game  in 
the  country  to  support  them  and  their  families,  and  again 
expose  them  to  the  impositions  and  vices  of  the  worst  of 
our  race  ?  I  have  always  been  opposed  to  the  removing 
plan,  and  have  honestly  told  my  sentiments  to  Indians 
and  others.  I  used  my  influence  to  persuade  the  Indiana 
not  to  sell,  but  remain  where  they  were ;  for  if  they  were 
removed  to  the  base  of  the  Rocky  Mountains,  or  beyond 
them,  the  white  population  would  follow  them.  That, 
ns  they  were  now  settled  on  a  small  tract  of  land,  which 
by  treaty  and  by  nature  was  their  own,  they  would  do 


WYAXDOTT    MISSION.  307 

well  never  to  leave  it,  for  their  condition  would  always  be 
rendered  worse  by  removal.  This  was,  and  still  is,  the 
honest  conviction  of  my  mind.  1  believe  the  Indians  see 
and  feel  the  truth  of  my  sentiments.  Notwithstanding 
this  and  other  perplexities  to  prevent  the  progress  of  the 
mission,  the  work  still  went  on  and  prospered. 

In  June  of  this  year  the  government  appointed  Judge 
Leib  to  examine  into  the  state  of  the  schools  at  the  mis 
sion,  who  bore  the  following  note  from  Gov.  Cass: 

"Detroit,  June  8,  1825. 

"Sin: — I  have  been  instructed  by  the  Secretary  of 
War  to  authorize  the  bearer,  Judge  Leib,  to  examine  and 
report  the  state  of  the  establishment  under  your  superin- 
tendency.  I  will  thank  you  to  afford  him  any  aid  which 
may  be  necessary  to  carry  into  effect  the  view  of  the- 
government  upon  this  subject. 

"  I  am,  sir,  very  respectfully,  your  obedient  servant, 

"LEW.  CASS. 

"Rev.  James  B.  Finley,  Superintendent  of  the 
Missionary  establishment,  U.  Sandusky,  O." 

We  had  no  objection  to  be  inspected,  but  rather  court 
ed  it;  for  as  the  children  were  used  to  answer  questions, 
the  work  would  speak  for  itself.  Judge  Leib  made  us  a 
visit,  but  I  was  not  at  home.  However,  my  colleague 
was,  and  gave  him  all  the  information  he  wanted.  He 
was  well  pleased,  and  made  a  favorable  report. 

It  is  a  very  difficult  thing  for  a  man,  who  has  such 
cares,  and  is  watched  for  evil,  by  almost  all  that  he  has 
intercourse  with,  always  to  stand  guarded  as  he  ought  to 
be ;  and  nothing  but  divine  grace  can  support  and  direct 
under  such  a  mass  of  cares  and  anxieties.  But  conscious 


308  HISTORY    OF    THE 

purity  of  intention,  the  protection  of  Providence,  and 
the  support  of  his  grace,  are  sufficient,  under  all  cir 
cumstances. 

I  must  now  turn  the  attention  of  the  reader  to  the  re 
ligious  department  of  this  year,  and  our  correspondence 
with  the  different  missionary  societies.  I  received  a  let 
ter  from  the  Secretary  and  Managers  of  the  Baltimore 
Conference  Missionary  Society,  requesting  me  to  furnish 
them  with  an  account  of  the  state  of  the  mission,  to  be 
communicated  to  the  society  when  it  met.  I  also  receiv 
ed  one  from  the  Philadelphia  Missionary  Society,  to  the 
same  purport.  Both  of  these  societies  have  afforded  us 
timely  aid  in  our  arduous  undertaking,  and  deserve  the 
thanks  of  all  concerned  in  missionary  labors.  We  hum 
bly  trust  that  they  will  receive  their  full  reward  in  a  bet 
ter  and  happier  world.  This  year  we  received  a  letter 
from  the  Secretary  of  the  "Female  Missionary  Society 
of  New  York,"  accompanied  by  a  box  of  books. 

The  following  is  the  correspondence  of  the  missionary 
societies,  above  alluded  to : 

COPY    OF  A  LETTER    FROM    THE    FEMALE    MISSIONARY    SOCI 
ETY    OF    NEW    YORK. 

"  DEAR  SIR  : — This  being  the  centenary  of  the  ordi 
nation  of  the  Rev.  John  Wesley,  our  brethren  in  Eng 
land  regard  it  as  a  jubilee,  and  intend  to  celebrate  the 
auspicious  time  (19th  September)  as  a  day  of  thanksgiv 
ing,  &c.  They  also  inquire  if  any  of  their  friends  in 
America  are  disposed  to  join  them.  The  Female  Mis 
sionary  Society  answer  that  they  do  thank  the  Lord  for 
his  distinguished  blessings  bestowed  upon  them,  through 
this  great  event,  and  would  unite  some  useful  work  with, 
the  voice  of  praise  and  thanksgiving. 


WYANDOTT    MISSION.  309 

"  We  have,  therefore,  collected  books,  to  assist  in 
forming  a  circulating  library  among  the  Wyandott  Indi 
ans,  with  whom  you  have  so  successfully  labored.  The 
affecting  accounts  we  have  repeatedly  heard  respecting 
their  obedience  to  the  faith,  have  very  much  interested  us 
in  their  behalf;  and  we  desire  they  will  regard  this  pres 
ent  as  a  token  of  our  Christian  affection  for  them. 

"  As  some  pains  have  been  taken  to  collect  the  books, 
we  are  aware  that  some  pains  and  method  will  be  neces 
sary  to  preserve  the  collection. 

"We  have  sent  you  copies  of  some  of  our  circulating 
library  regulations  here,  which  you  may  adopt  or  amend, 
to  suit  circumstances,  &c.  We  would,  however,  suggest 
that  you  have  a  large  book-case  made  for  the  receplion  of 
these  books,  and  for  any  that  may  be  forthcoming:  for 
we  are  persuaded  that  from  various  quarters  you  will  be 
frequently  receiving  accessions  to  your  stock.  One 
method  will  be  necessary  to  adopt  at  the  beginning  of 
your  operations,  viz.,  to  have  each  book  with  a  uniform 
ticket  inside  the  first  cover.  We  have,  therefore,  for 
your  convenience,  printed  one  thousand,  which  are  for 
warded  with  the  books. 

"Thus,  having  freely  received  the  Gospel  as  preached 
by  Mr.  Wesley,  we  are  endeavoring  to  send  it  westward, 
and  to  the  ends  of  the  earth. 

"  We  pray  that  you,  sir,  may  long  be  preserved  as  a 
burning  and  shining  light  in  the  world ;  then,  in  a  good 
old  age,  be  gathered  to  your  fathers,  and  so  be  for  ever 
with  the  Lord:  where  may  we  be  so  happy  as  to  meet 
you,  and  all  the  faithful  Wyandotts. 

"By  order,  SUSAN  LAMPLIN,  Sec*y. 

"P.  S. — We  have  also  accompanied  the  whole  with  a 
catalogue  in  a  bound  book,  and  began  by  numbering 


310  HISTORY    OF    THE 

them ;  but  being  packed  up  sooner  than  one  of  the 
friends  expected,  the  tickets  or  labels  are  only  attached 
to  a  few  volumes,  which  is  left  for  you  to  complete. 
The  book  containing  the  manuscript  catalogue  is  large 
enough  to  contain  one  thousand  volumes,  which  we  hope 
will  soon  be  made  up.  The  number  we  have  put  up  is 
(besides  some  hundred  tracts  and  pamphlets)  two  hun 
dred  and  fifty-six  volumes.  S.  L." 

"  New  York,  September  3,  1825. 

"REV.  J.  B.  FINLEY:  Dear  Sir — The  idea  of  send 
ing  books  to  the  Wyandott  Indians  arose  simultaneously 
in  the  minds,  it  seems,  of  several  friends,  on  hearing 
what  Rev.  Joshua  Soule  related  of  the  improvement  they 
wrere  making  in  reading,  writing,  &c.,  especially  the 
former;  but  he  observed,  'They  have  but  few  books.' 

"I  hope  this  endeavor  of  our  Female  Missionary  So 
ciety  to  be  serviceable  to  the  Indians,  may  be  truly  appre 
ciated  by  them,  and  by  all  who  have  the  guidance  of  that 
truly  good  mission. 

"I  hope  this  assortment  of  books  will  be  found  such 
as  will  suit  the  taste  of  those  for  whose  benefit  they  are 
intended.  A  number  of  books  have  been  rejected,  which 
were  presented,  on  account  of  their  Antinomian  tendency. 
You  are  at  liberty,  of  course,  to  make  what  further  selec 
tions  you  may  deem  meet. 

"The  tune  books,  of  which  you  will  receive  a  number 
of  copies,  will  afford  fine  scope,  in  their  rich  variety  of 
tunes,  for  the  exercise  of  the  talents  of  those  among 
your  companions,  who  have  good  voices.  The  Bishop 
(Soule)  says  he  never  heard  melodious  singing  to  surpass 
the  female  voices  among  the  Wyandotts.  I  really  hope 
these  natural  qualifications  may  be  made  subservient  to 


WYANDOTT    MISSION.  311 

the  best  of  purposes ;  and  here  I  would  suggest  the  im 
portance  of  their  being  now  taught  to  sing  according  to 
our  Discipline.  Let  all,  men,  women  and  children,  sing 
one  part,  (that  is,  generally  speaking,)  and  when  a  tune 
has  a  repeat  in  it,  let  the  measure  be  what  it  may,  let  the 
women  sing  that  part  alone,  unless  a  man,  or  a  few  men 
of  good  judgment  and  a  good  voice,  shall  have  learned 
the  base.  I  could  tell  you  the  names  of  persons  now 
living,  and  now  members  of  our  Church,  who  have  been 
present  when  Mr.  Wesley  and  Mr.  Bramwell,  (two  of 
the  best  of  men,)  have  stopped  the  men  when  they, 
perhaps  owing  to  fervency  of  mind,  intruded  into  the 
women's  part  of  this  delightful  exercise.  I  have  heard 
it  observed  that,  *  The  female  voice  is  an  instrument  of 
the  Almighty's  formation ;'  and  yet  some  of  our  males 
appear  to  be  as  indifferent  to  it  as  the  deaf  adder. 

"  If,  on  examination,  you  find  any  error  in  the  cata 
logue,  you  will  please  to  correct  it. 

"I  should  be  much  gratified  if  I  heard  these  books  had 
met  a  favorable  reception  from  you,  and  that  your  charge 
is  still  in  a  flourishing  condition,  in  every  sense  of  the 
word.  I  am,  respectfully,  yours, 

"  STEPHEN  DANDO. 

"  P.  S. — As  the  final  closing  of  the  case  for  the  books 
has  been  assigned  to  me,  I  thought  proper  to  address  the 
above  to  you.  S.  D." 

'*TO     THE     FEMALE     MISSIONARY    SOCIETY     IN    NEW     YORK 

"  Upper  Sandwky,  Ohio,  January  13,  1826. 
44 SISTERS: — It  is  with  great  pleasure  that  we  inform 
you  that  the  valuable  present  you  made  us  has  arrived 
safe  to  hand.     We  delayed  expressing  to  you  our  grati 
tude  in  consequence  of  the   sickness   of  our  friend  and 


312  HISTORY    OF    THE 

brother,  Finley,  through   whom  we  intended  to   make 
this  expression. 

"  We  accept  of  the  gift  with  grateful  hearts,  and,  at 
the  same  time,  praise  that  God  who,  by  his  Spirit,  moved 
your  hearts  to  bestow  on  us  this  great  favor. 

"  We  hope  that  these  books  will  be  the  means  of  direct 
ing  the  minds  of  our  children  to  that  Savior  who  died  to 
redeem  a  fallen  and  lost  world. 

"  We  are  still  striving,  through  the  blessing  of  God,  to 
build  up  the  Redeemer's  kingdom  in  this  once  dark  part 
of  the  earth,  and  are  still  endeavoring  to  have  our  chil 
dren  educated,  and  brought  to  an  experimental  knowledge 
of  the  sublime  truths  of  the  Gospel. 

"Dear  sisters,  we  live  far  from  each  other,  and,  in  all 
probability,  we  shall  never  have  the  pleasure  of  seeing 
your  faces  in  this  land  of  sorrow  and  affliction ;  but, 
blessed  be  God,  we  hope  we  shall  one  day  see  each 
other's  faces  in  that  kingdom  where  all  shall  speak  one 
language,  and  all  shall  understand  each  other. 

"  We  avail  ourselves  of  the  present  opportunity  of  re 
turning  you  our  grateful  acknowledgements  for  all  the  fa 
vors  we  have  received  from  your  society. 

"  Sisters,  we  salute  you  in  the  bonds  of  Christian  af 
fection.         (Signed.)        BETWEEN-THE-LOGS, 
JOHN*  HICKS, 
MONONCUE, 
MATTHEW  PEACOCK, 

School  Committee,  and  Chiefs  of  the  Nation. 
ESQ.  GRAY-EYES,  Class-leader. 
JAMES  BIG-TREE,  " 

JAMES  HARRYHOOT,         " 
JOSEPH  WILLIAMS,  " 

GEO.  PUNCH,  Chief." 


WYANDOTT   MISSION.  313 

"Philadelphia,  September  12,  1825. 
14  Agreeably  to  the  wishes  of  the  Female  Missionary 
Society,  attached  to  the  Parent  Society  of  this  confer 
ence,  I  now  address  a  few  lines  to  you,  respecting  the 
success  of  the  mission  in  which  you  are  engaged.  In 
February  last  we  were  favored  with  a  visit  from  Mr. 
Johnston,  who  gave  us  a  very  pleasing  account  of  your 
family.  Shortly  after  we  sent  a  small  parcel,  and  in 
closed  two  letters,  to  which  we  requested  an  answer. 
We  again  solicit  a  few  lines  from  you.  We  know  your 
time  is  very  precious ;  but  as  our  annual  meeting  will  be 
held  on  the  first  Monday  in  December,  hope  you  will  ex 
cuse  the  liberty  we  now  take.  The  missionary  cause, 
with  us,  is  yet  in  its  infancy.  We  wish  to  arouse  the 
minds  of  our  subscribers  and  others,  to  a  sense  of  the 
great  benefits  arising  from  such  a  work  among  the  chil 
dren  of  the  forest;  and,  as  we  find  by  past  experience, 
nothing  operates  so  powerfully  upon  the  mind,  as  an  ac 
count  of  the  great  things  God  has  done  among  our  red 
brothers  and  sisters,  will  thank  you  to  favor  us  with  an 
account  of  the  success  the  Gospel  of  Christ  has  had 
among  them,  during  the  past  year.  We  do  anticipate  a 
great  and  glorious  work.  Tell  them  we  do  rejoice  to 
hear  that  the  Lord  has  done  such  great  things  for  them; 
and  our  sincere  prayer  for  them  is,  that  He  who  has 
opened  their  eyes  to  see  the  light  of  the  Gospel,  and  giv 
en  them  grace  to  close  in  with  the  offers  of  divine  mercy, 
will  strengthen  them  to  run  the  race  that  is  set  before 
them,  not  turning  to  the  right  nor  to  the  left;  but  in  the 
strength  of  the  Lord,  go  on  conquering  and  overcoming 
every  thing  that  may  present  itself  to  stop  their  progress ; 
for  they  may  rest  assured,  that  the  enemy  of  souls  will 
not  be  w anting  in  wicked  devices  to  insnare  them,  and 
27 


314  HISTORY    OF    THE 

turn  them  back  to  the  pit  from  whence  they  have  been 
taken.  But  if  they  continue  fervent  in  spirit,  serving  the 
Lord,  as  he  caused  his  love  to  take  possession  of  their 
hearts,  he  will,  in  every  temptation,  make  a  way  for  their 
escape.  In  a  little  time,  I  trust,  we  shall  meet  them  in 
the  kingdom  of  their  God  and  ours,  and  together  unite  in 
singing,  to  Him  that  hath  loved  us  and  washed  us  in  his 
most  precious  blood,  be  glory  and  honor  for  ever  and 
ever.  Amen. 

'  There  all  the  ship's  company  meet, 
Who  sailed  with  the  Savior  beneath,'  &c. 

"  How  it  would  delight  my  heart,  could  I  be  permitted 
to  unite  with  them  and  their  squaws  in  prayer  and  praise 
to  him  who  is  the  God  of  the  Indians,  and  whose  ear  at 
tends  the  softest  cry.  I  should  feel  much  satisfaction  in 
surrounding  the  same  table  with  you  and  them,  and  in 
assisting  in  your  school ;  but  as  my  lot  is  not  thus  cast, 
I  feel  myself  bound  by  the  love  1  feel  for  the  missionary 
cause,  to  do  all  in  my  power  to  promote  its  prosperity. 
When  I  call  to  mind  the  years  of  my  childhood  and 
youth,  and  think  of  the  pleasant  hours  I  have  spent  in 
the  company  of  those  eminent  servants  of  God,  Mr. 
John  Wesley  and  Dr.  Clarke,  and  witnessed  their  zeal 
and  unwearied  diligence  to  plant  the  standard  of  the 
cross  in  every  part  of  the  world,  my  soul  catches  the 
sacred  flame,  and  all  my  powers  cry  out,  « Lord  make 
me  useful  in  my  station,  to  help  on  such  a  great  and 
mighty  work !' 

"  You,  my  dear  sir,  are  called  to  fill  an  important  post. 
You  have  many  privations  to  experience — many  hard 
ships  to  encounter,  and  frequently  have  to  labor  hard ; 
but  when  you  see  souls  coming  home  to  God,  I  have 


WYANDOTT    MISSION.  315 

no  doubt  but,  like  a  good  soldier  of  Jesus  Christ,  you  are 
willing  to  fight  on  the  good  fight,  looking  at  the  great 
recompense  of  reward  that  awaits  the  faithful.  It  will 
be  but  a  little  while,  and  you  will  have  done  with  all 
trials  and  difficulties,  and  enter  that  rest  prepared  for  the 
people  of  God.  Think  what  a  bright  crown  awaits  the 
faithful  missionary.  There  you  shall  meet  Wesley, 
Coke,  and  Asbury,  and  all  the  saints  of  God,  who  have 
finished  their  course  and  kept  the  faith,  and  dwell  where 
they  are — 

•  Free  from  a  world  of  grief  and  sin, 
With  God  eternally  shut  in.' 

"  Uniting  in  our  sincere  prayers  for  you,  and  all  your 
fellow  laborers,  in  time  and  eternity,  we  remain  yours. 
"  By  order  of  the  Board  of  Managers, 

ANN  CHUBB,  President. 

CATHARINE  G.  M'NAIR,  Scc'y." 

To  this  letter  I  returned  the  following  answer: 

"  Upper  Sandusky,  Mission  House, 

"November  18,  1825. 

"DEAR  SISTERS: — Sometime  has  elapsed  since  I  re 
ceived  your  affectionate  letter,  in  behalf  of  your  inter 
esting  society ;  and,  until  this  moment,  I  have  not  had 
time  to  answer  it  deliberately.  I  do  assure  you  that  the 
Lord  God  of  Israel  is  still  with  us  in  the  wilderness,  and 
we  sit  together  in  heavenly  places  in  Christ  Jesus.  Our 
work  is  still  progressing,  although  we  meet  with  opposi 
tion  at  almost  every  step.  But  hitherto  the  Lord  and 
his  children  have  helped  us.  We  have  had  some  pre 
cious  seasons  lately ;  and  for  three  Sabbaths  past,  there 


316 


HISTORY    OF    THE 


has  been  symptoms  of  a  gracious  revival.  '  Lord  let  us 
have  it,1  seems  to  be  the  cry  of  every  soul.  This  fall 
we  had  a  quarterly  camp  meeting  in  the  woods ;  and  the 
Sabbath  evening  was  the  most  blessed  I  have  seen  for 
years.  There  were  more  than  forty  mourners  came  to 
be  prayed  for,  at  the  invitation  of  brother  Mononcue. 
This  old  Indian  chief  seemed  as  if  he  could  not  live,  he 
was  so  overwhelmed  with  the  love  of  God.  I  think  he 
could  say  with  the  poet — 

'  'Tis  grace  that  supports  me, 
Or  glory  would  crush  me.' 

A  good  number  experienced  the  blessing  of  forgiveness 
that  night,  and  some  the  next  morning.  The  parting 
exceeded  all  that  I  have  ever  seen.  Their  prayers, 
groans,  and  shouts,  were  all  mingled  together,  all  over 
the  camp  ground.  Here  were  the  parents  and  children 
folded  in  eacli  other's  arms,  and  giving  glory  to  God  for 
the  gift  of  Jesus  Christ  and  his  blessed  Gospel,  that  had 
pierced  their  ignorant  and  guilty  souls.  One  of  our  sis 
ters,  being  filled  with  the  love  of  God,  came  and  took 
me  by  the  hand,  and  said  in  her  own  language,  (for  few 
of  them  speak  English,)  *  I  thank  the  Great  Spirit  with 
all  my  heart  for  Jesus  :  I  thank  Jesus  for  you.  He  sent 
you,  and  God's  children  sent  you,  to  tell  us  about  heaven. 
I  thank  God  my  children  have  heard  it,  and  some  of  them 
are  in  heaven  already,  and  I  too  shall  soon  be  with  them/ 
"Indeed,  sisters,  it  is  not  uncommon  to  hear  more  or 
less  of  this  every  Sabbath  at  prayer  meetings,  and  espe 
cially  at  class  meetings.  Thanks  be  to  God  and  his 
children,  for  the  benefit  of  the  Gospel!  Now  I  do 
know,  that  if  any  member  of  your  society  could  stand 
without  the  walls  of  the  meeting  house,  and  hear  these 


WYANDOTT   MISSION'.  317 

children  of  the  forest  chanting  their  soft  and  holy  lays  in 
songs  of  praise  for  redeeming  grace ;  could  you  see 
them  sitting  wrapped  up  in  their  blankets,  listening  to 
the  Gospel  with  streaming  eyes,  and  thanking  the  Great 
Spirit  for  the  good  news  of  salvation,  you  would  never 
think  of  becoming  lukewarm  in  so  glorious  a  work* 
You  would  labor  for  the  sake  of  the  thousands  that  yet 
are  starving  for  the  lack  of  knowledge,  and  the  thousands 
that  may  yet  be  born  to  God,  and  will  make  vocal  the 
solitary  places  with  his  praise.  These  you  may  never 
see,  until  you  meet  them  in  glory*  Never  think  of  re 
laxing  your  zealous  labors.  I  often  have  felt  as  if  I  could 
throw  my  last  coat  into  God's  treasury. 

"We  have  upwards  of  two  hundred  in  society— 
twelve  leaders,  and  three  exhorters,  all  men  of  the  wood. 
The  classes  are  regularly  attended  and  profitable.  On 
the  Sabbath  day  our  house  of  worship  is  crowded,  and 
great  attention  and  the  best  order  generally  prevail. 

"  Our  school,  at  present,  contains  fifty-seven  native 
children ;  and  we  expect,  by  Christmas,  to  add  a  few 
more  to  the  number. 

"We  are  still  scarce  of  beds  and  bed  clothes,  and  the 
winters  are  excessively  cold.  About  twenty  of  the  chil 
dren  belong  to  class,  and  some  of  them  are  truly  pious. 
They  are  peaceable  and  quiet;  and  many  of  them  learn 
fast.  The  last  annual  conference  passed  a  resolution 
for  the  traveling  preachers,  or  as  many  as  could  find 
good  places,  to  take  each  one  of  the  largest  boys  for  six 
or  eight  months,  to  learn  the  English  language  more  per 
fectly.  There  would  be  but  little  difficulty  to  christian 
ize  and  civilize  these  wild  men,  if  the  Christian  world 
acted  towards  them  as  they  ought.  But  this,  I  am  per 
suaded,  will  never  be  the  case. 
27* 


"I  am  authorized  to  state  to  you,  and  through  ytfii  fo 
your  respected  society,  that  your  children  in  this  place, 
whom  yours,  and  other  societies  with  you,  have  taken 
out  of  the  dark  and  cold,  and  brought  to  your  fire-side, 
and  warmed,  and  fed,  and  clothed,  all  return  you  their 
warmest  thanks  for  having  taken  pity  on  them  arid  their 
children ;  and  they  hope  you  will  help  them  by  your1 
prayers  and  other  means,  until  they  cart  stand  alone,  and 
help  themselves.  Then  they  will  try  to  help  others,  as! 
you  have  helped  them. 

"They  thank  you,  and  I  join  in  thanks  to  God  and 
his  Church,  for  all  the  benefits,  temporal  and  spirit 
ual,  which  have  been  bestowed  on  these*  my  Indian 
brethren.  Indeed,  I  would  think  it  no  shame  to  beg  for* 
them  on  my  knees. 

"I  hope  you  will  still  hear  the  voice  from  the  \vilder- 
ness,  « Help  us?  not  only  with  your  goods  and  money, 
but  with  your  fervent  prayers.  However  it  may  appear 
to  others,  it  seems  clear  to  me,  that  if  God's  people 
would  perse veringly  ask,  the  time  has  come  when  he 
will  give  the  heathen  to  his  Son  for  an  inheritance,  and 
the  utmost  parts  of  the  earth  for  his  possession. 

"You  may  wish  to  know  how  I  feel  in  my  own  soul* 
I  bless  God,  though  I  am  unworthy,  I  love  God;  and, 
although  cut  off  from  many  privileges,  I  have  happy  mo 
ments  and  joyful  seasons  in  this  place.  My  cares,  tears, 
and  trials,  afe  almost  without  number;  but  glory  be  to 
Jesus,  he  is  with  me.  He  is  my  unchangeable  friend, 
when  my  way  seems  stopped  up.  I  think  the  Lord's 
people  are  praying  for  me ;  and  though  I  have  never  seen 
you  in  the  flesh,  yet  God  knows  I  love  you  for  Christ's 
sake,  and  hope  to  meet  you  in  our  heavenly  Father's 
kingdom. 


WYAXDOTT    MISSION'.  319 

"  My  love  to  all  who  love  the  Lord  Jesus  Christ  and 
missions. 

"I  am,  with  every  sentiment  of  respect,  yours  sin 
cerely,  J.   C.   FlNLEY. 

"Mrs.  Ann  Chubb,  Pre.it,  and  Mrs.  Catharine 
G  MTNair,  Sec'y  F.  M.  S.,  Philadelphia." 


320  HISTORV   OF    THE 


CHAPTER  XIV. 

Robert  Armstrong — -His  capture  when  a  child — Brief  notice  of  his 
life' — His  characters-Usefulness — Death — Author  appointed  Sub- 
Agent  for  the  WyandottS'— Correspondence  on  that  subject — Dis 
charges  its  duties  gratuitously— Letter  from  a  Juvenile  Missionary 
Society — Ren1  ections;— Exhortation  to  the  young'— Condition  of  the 
mission — Efforts  of  traders  to  entice  the  Indians  to  intemperance — • 
Severe  reproof  to  makers  and  venders  of  ardent  spirits— Scutcash 
seduced  by  the  traders,  and  led  into  incurable  drunkenness — Unsuc 
cessful  attempts  of  the  author  to  reform  him. 

THE  mission  suffered  great  loss  this  year  in  the  death 
of  Robert  Armstrong,  one  of  its  best  interpreters.  This 
man  was  taken  prisoner  by  the  Indians  about  the  year 
1786,  when  a  boy  about  four  years  old.  His  parents 
resided  a  few  miles  above  Pittsburgh,  on  the  bank  of  the 
Alleghany  river.  On  one  Sabbath  morning,  when  nature 
was  spreading  forth  her  glory,  and  all  the  feathered  tribes 
were  basking  in  her  zephyrs,  and  warbling  their  melodi 
ous  notes  in  praise  to  the  Father  of  mercies,  a  young 
man,  with  little  Robert,  took  the  canoe,  and  crossed  the 
river  to  visit  a  camp  of  Corn-Planters,  (Indians,)  and  then 
return.  This  camp  was  supposed  to  be  four  miles  from 
the  river,  on  a  path  leading  farther  into  the  forest.  On 
their  journey  they  were  dubious  of  the  wild  Indians,  (as 
they  called  them,)  for  they  were  constantly  watching  for 
their  prey.  But  softly  did  they  tread  the  path  until  they 
gained  the  camp.  It  seems  that  these  friendly  Indians, 
who  resided  on  the  Alleghany,  were  down  at  Pittsburgh, 
trading  for  flour  and  other  articles,  and  the  man  that  took 
Robert  with  him,  had  some,  which  he  wished  to  trade. 
After  they  had  made  their  visit,  and  were  returning 
home,  in  passing  a  thick  brush,  through  which  the  path 
led,  they  heard  a  noise,  and  stopped  to  look ;  and  to 


WYANDOTT    MISSION.  321 

their  great  surprise  and  terror,  four  Indians  rose  up,  and 
ordered  them  to  stop.  The  young  man  attempted  to 
make  his  escape  by  running,  but  had  made  a  few  steps 
only,  when  the  Indians  fired,  and  he  fell  dead.  Robert 
said,  that  he  ran  a  few  yards,  but  one  of  the  Indians 
overtook  him,  and  picked  him  up.  Said  he,  "  I  was  so 
scared  to  see  the  young  man  tomahawked  and  scalped, 
that  I  could  hardly  stand,  when  set  on  my  feet,  for  I  ex 
pected  it  would  be  my  lot  next.  One  of  the  men  took 
me  on  his  back,  and  carried  me  for  several  miles,  before 
he  stopped.  The  company  divided.  Two  men  took 
the  scalp,  and  the  other  two  had  charge  of  me.  In  the 
evening  they  met,  and  traveled  until  it  was  late  in  the 
night,  and  then  stopped  to  rest  and  sleep.  The  next 
morning,  I  had  to  take  it  afoot  as  long  as  I  could  travel ; 
and  although  they  treated  me  kindly,  yet  I  was  afraid 
they  would  kill  me.  Thus  they  traveled  on  several 
days,  crossing  some  large  rivers,  until  they  got  to  an  In 
dian  town,  as  I  learned  afterwards,  on  the  Jerome's  fork 
of  Mohickan  creek,  one  of  the  branches  of  Muskingum 
river.  Here  they  rested  awhile,  and  then  went  on  until 
they  came  to  Lower  Sandusky." 

This  little  captive  was  now  disposed  of  according  to 
the  customs  of  war.  He  was  adopted  into  the  Big  Tur 
tle  tribe  of  Wyandotts,  and  his  Indian  name  was  0-no- 
ran-do-roh.  But  little  more  is  known  of  his  history  un 
til  he  became  a  man.  He  learned  to  be  an  expert  hunter. 
When  he  grew  up,  he  married  an  Indian  woman.  He 
had  become  a  perfect  Indian  in  his  feelings  and  habits  of 
life;  and  had  so  far  lost  the  knowledge  of  his  mother 
tongue,  that  he  could  speak  or  understand  but  little  of  it. 

After  Wayne's  treaty  he  associated  more  with  the 
whites,  and  conversed  more  in  the  English,  and  learned 


322  HISTORY    OF    THE 

to  talk  the  language  as  well  as  any  of  us.  He  became 
an  excellent  interpreter;  and  was  employed  in  trading 
and  interpreting  the  rest  of  his  life. 

He  married  a  daughter  of  old  Ebenezer  Zane,  a  half 
Indian  woman;  and  raised  some  interesting  children. 
He  settled  at  Solomonstown,  and  afterwards  moved  to 
Zanesneld,  on  Mad  river.  Thence  he  moved  to  Upper 
Sandusky,  where  he  died. 

Robert  Armstrong  possessed  a  good  mind  naturally,  but 
his  want  of  learning,  exposed  him  to  many  impositions. 
He  was  easily  misled  by  those  he  thought  to  be  his 
friends.  He  had  a  strong  inclination  to  be  wealthy,  and 
would  devise  many  ways  to  accumulate  property ;  and 
was  frequently  imposed  upon  and  injured  in  his  pecunia 
ry  circumstances,  by  buying  goods,  the  remnants  of  old 
stores,  then  trading  them  off'  for  peltry  to  the  Indians, 
so  that  he  was  frequently  involved.  He  also  had  to  pay 
considerable  sums  of  security  money.  Indeed,  to  my 
own  knowledge,  deep  and  ruinous  schemes  were  laid  by 
some  of  his  white  relatives,  to  strip  him  of  all  he  had ; 
but  they  did  not  quite  succeed,  being  preserved  by  some 
of  his  other  relations  by  marriage,  who  interfered. 

He  embraced  religion  in  1819.  He  had  become  alarm 
ed  at  his  condition  by  interpreting  for  John  Stewart,  and 
said  the  words  he  spoke  to  others,  fell  like  lead  into  his 
own  heart.  He  was  so  deeply  convicted  that  he  joined 
himself  to  the  Church,  in  the  then  Mad  River  circuit;  but 
he  did  not  experience  the  witness  of  his  acceptance  with 
God  until  the  fall  of  1819,  at  a  camp  meeting;  and  he 
never  doubted  the  genuineness  of  the  work  afterwards. 

Brother  Armstrong  was  a  zealous  Christian,  and  loved 
the  work  of  God.  He  was  one  of  the  best  interpre 
ters;  and  when  his  soul  was  fired  by  the  Spirit,  he  was, 


WYANDOTT    MISSION.  323 

in  the  Wyandott  tongue,  a  most  powerful  exhorter.  In 
deed,  he  was  one  of  the  instruments  that  carried  on,  and 
maintained  the  work  of  religion  in  the  nation,  and  an  im 
movable  friend  to  the  school.  His  usefulness  in  that 
station  will  not  be  known  until  the  great  day  of  reckon 
ing.  In  making  his  new  settlement  at  Upper  Sandusky, 
he  labored  hard,  and  exposed  himself  much ;  and  in  the 
winter  of  1824-5  he  was  very  feeble.  In  the  spring  his 
disease  more  fully  developed  itself  to  be  the  consump 
tion.  It  progressed  rapidly ;  and  although  he  was  some 
times  flattered  with  hopes  of  recovery,  yet  he  looked  on 
himself  as  winding  up  his  course  in  this  world.  I  at 
tended  him  through  all  his  illness,  and  we  conversed  fre 
quently  of  the  goodness  and  providence  of  God.  He 
always  was  filled  with  gratitude  to  God,  that  he  was  ta 
ken  by  the  Indians  when  a  child,  and  providentially 
preserved  in  many  instances  from  death,  that  he  might  be 
one  of  the  humble  instruments  of  conveying  the  word  of 
salvation  to  the  Indian  nation,  and  had  enjoyed  such  com 
fort  as  we  had  experienced  together,  when  employed 
in  this  work.  Sometimes  clouds  obscured  his  spirit 
ual  prospects  for  a  short  time ;  but  they  were  soon  dis 
persed,  and  the  closing  scene  of  his  life  was  peaceful  and 
triumphant.  He  died  on  the  20th  of  April,  1825,  aged 
about  forty-two  years.  I  preached  his  funeral  sermon 
from  Cor.  xv,  26,  "The  last  enemy  that  shall  be  de 
stroyed  is  death,"  to  a  large  and  weeping  congregation 
of  Indians.  We  laid  his  body  by  the  side  of  his  be 
loved  daughter,  to  rest  until  the  resurrection  of  the  just. 
O,  blessed  day  !  the  hope  of  which  softens  the  bed  of 
death,  destroys  the  gloom  and  terror  of  the  grave,  and 
cheers  the  soul  of  man  with  the  prospect  of  immortality 
and  eternal  life. 


324  HISTORY    OF    THE 

The  prosperous  state  of  the  mission  establishment,  and 
its  salutary  influence  upon  the  nation,  had  inspired  not 
only  its  friends,  but  the  government,  with  entire  confi 
dence  in  its  management  and  final  success.  The  more 
effectually  to  accomplish  the  humane  purposes  of  the 
government  and  the  Church,  the  Secretary  of  War  was 
pleased  to  commit  to  the  Superintendent  of  the  mission 
the  management  also  of  the  secular  concerns  of  the  na 
tion,  by  appointing  him  Sub-Agent  of  Indian  Affairs  at 
Upper  Sandusky.  The  following  correspondence  relates 
to  this  subject: 

44  TO    HIS    EXCELLENCY,    GOV.    LEWIS    CASS. 

"War  Department,  August  17. 

44  SIR: — I  inclose  a  copy  of  a  letter  to  Mr.  Shaw,  Sub- 
Agent,  from  which  you  will  see  his  duties  as  such  will 
terminate  at  the  end  of  the  present  quarter.  It  is  believ 
ed  that  where  there  are  few  Indians,  as  in  Mr.  Shaw's 
sub-agency,  among  whom  is  a  well  organized  establish 
ment,  under  the  act  of  Congress  providing  for  the  civ 
ilization  of  the  Indians,  no  sub-agency  is  required.  In 
fact,  it  is  thought  that  the  presence  of  such  an  officer, 
under  such  circumstances,  operates  rather  unfavorably 
than  favorably  to  the  views  of  the  government  and  the 
interests  of  the  Indians.  The  department  has  entire 
confidence  in  Mr.  Finley,  who  is  superintendent  of  the 
establishment  on  the  Wyandott  reservation,  and  has  no 
doubt  that  he  will  readily  execute  any  of  the  orders  or 
requests  of  the  government  or  the  superintendent  gra 
tuitously,  as  he  is  devoted  to  the  improvement  of  the 
Indians. 

44  Very  respectfully,  I  have  the  honor  to  be  your  obe 
dient  servant,  (Signed,)  J.  C.  CALHOUN." 


AVYANDOTT    MISSION.  325 

"TO    MR.    SHAW,    SUB-AGENT,    UPPER  SANDUSKY. 

"War  Department,  August  17,  1824. 

**  SIR:— It  is  believed  that  the  duty  of  sub-agent  is  not 
so  much  required  among  the  Indians  attached  to  your 
sub-agency  as  at  other  points,  and  as  the  appropriation 
fixes  the  number  of  sub-agents,  your  functions,  as  such, 
will  terminate  at  the  end  of  the  present  quarter. 

"  Gov,  Cass  is  apprised  of  this  decision,  and  will 
give  you  instructions  previous  to  the  termination  of  your 
sub-agency,  should  any  be  required. 

"  I  am,  sir,  very  respectfully,  your  obedient  servant, 
(Signed,)  "J.  C,  CALHOUN." 

"Detroit,  September  2,  1824. 

"  SIR: — The  Secretary  of  War  has  thought  it  unneces 
sary  that  a  sub-agent  should  be  longer  employed  at  Up 
per  Sandusky,  and  has,  therefore,  informed  Mr.  Shaw 
that  his  term  of  service  will  expire  on  the  30th  inst. 

"I  shall  be  at  Upper  Sandusky  in  the  course  of  a 
short  time,  to  arrange  the  affairs  of  the  sub-agency.  In 
the  mean  time,  I  have  written  to  Mr.  Shaw,  requesting 
him,  at  the  expiration  of  his  term,  to  deliver  to  you  the 
public  property  in  his  hands,  and  also  the  instructions  he 
has  received  for  the  government  of  his  conduct. 

"  You  will  please  to  discharge  such  duties  as  have 
heretofore  been  performed  by  Mr.  Shaw,  and  as  circum 
stances  may  render  necessary,  before  I  can  have  an 
opportunity  of  making  the  final  arrangements  on  the 
subject. 

"You  will  give  such  instructions  as  you  may  think 
necessary,  to  the  interpreters  and  other  persons  employ 
ed  in  the  department  at  Upper  Sandusky.  These  instruc- 
28 


326  HISTORY    OF    THE 

tions  will,  of  course,  be  inoperative  until  the  expiration 
of  Mr.  Shaw's  term  of  service. 

"  I  am,  sir,  very  respectfully,  your  obedient  servant, 

"LEW.  CASS. 

"Rev.  James  B.  Finley,  Upper  Sandusky." 

"  Upper  Sandusky,  September  24,  1824. 

"  SIR: — You  are  hereby  appointed  to  execute  the  duty 
of  Sub-Agent  of  Indian  Affairs  at  Upper  Sandusky,  from 
the  30th  inst.,  until  this  authority  shall  be  revoked  by  the 
directions  of  the  Secretary  of  War. 

"You  will  report  yourself  to  John  Johnston,  Esq., 
Indian  Agent  at  Piqua,  Ohio,  and  will  receive  instruc 
tions  from  him. 

"In  the  execution  of  your  duty,  you  will  be  governed 
by  the  laws  and  such  instructions  as  have  been  transmit 
ted  to  the  present  sub-agent,  Mr.  Shaw. 

"As  it  is  understood  that  your  services  in  this  capacity 
will  be  gratuitous,  I  am  not  authorized  to  hold  out  to  you 
the  expectation  of  any  pecuniary  compensation. 

"  Respectfully,  sir,  your  obedient  servant, 

"LEW.  CASS, 
"  Superintendent  of  Indian  Affairs. 

"Rev.  James  B.  Finley,  Upper  Sandusky" 

The  duties  of  this  agency  added  some  to  my  already 
arduous  labors.  Nevertheless,  for  the  sake  of  the  nation, 
and  the  work  in  which  I  was  engaged,  I  accepted  it,  and 
to  the  utmost  of  my  ability,  I  discharged  its  duties ;  al 
ways  exerting  myself  to  defend  the  Indians  from  the  im 
positions  of  some  ill-disposed  white  men  near  the  reserva 
tion,  and  in  laboring  to  regain  the  property  which  was 
stolen  from  them.  In  this  labor,  I  increased  the  hatred  of 


WYANDOTT    MISSION'.  327 

this  class  of  men  against  me,  as  might  naturally  be  ex 
pected.  But  my  trust  was  in  God,  and  the  justness  of 
the  cause  in  which  I  was  employed ;  and  I  continued  to 
perform  the  duties  of  sub-agent  with  great  pleasure,  and 
without  any  reward. 

I  received  many  letters  on  business,  from  various  mis 
sionary  societies,  the  most  of  which  I  have  heretofore 
spoken  of;  but  I  received  one  from  Samuel  Chubb,  Jr., 
as  Secretary  of  the  Juvenile  Missionary  Society  of  the 
Union  Church,  Philadelphia,  which  I  shall  place  before 
my  readers.  I  do  this  with  the  more  pleasure,  as  it  may 
be  read  with  interest  by  the  young  and  rising  generation; 
and  even  by  those  yet  unborn,  who  will  see  that  the 
young  people  and  children  of  the  nineteenth  century, 
\vere  engaged  in  devoting  their  labors  and  money,  and 
offering  up  prayers  to  evangelize  the  heathen  world. 
May  the  great  Head  of  the  Church  make  the  youth  of 
each  succeeding  generation  more  zealous  in  this  blessed 
work  than  the  past ! 

"Philadelphia,  February  19,  1825. 

"DEAR  BROTHER: — I  avail  myself  of  the  favorable 
opportunity  now  offered  to  congratulate  you  on  the  suc 
cess  that  has  attended  the  preaching  of  the  Gospel,  and 
the  diffusion  of  civil  and  religious  knowledge  among  the 
Wyandott  Indians.  It  is  a  source  of  pleasure  to  us,  who 
are  blessed  with  the  benefits  of  Christendom,  that  those 
who  have  been  considered  a  savage  and  barbarous  race, 
have  been  made  the  subjects  of  Gospel  grace,  and  are 
enabled  to  participate  in  the  pleasures  of  religion  and 
piety,  by  becoming  members  of  the  spiritual  Church  of 
Christ,  and  being  adopted  as  his  children.  *" 

In  the  year  1822  a  juvenile  missionary  society  was 


328 


HISTORY    OF    THE 


founded  within  the  bounds  of  the  Philadelphia  Confer 
ence.  Since  that  time  the  society  has  been  slowly  pro 
gressing",  and  although  still  small,  we  hope  it  will  be 
somewhat  instrumental  in  spreading  the  knowledge  of 
Christ,  and  improving  the  present  and  eternal  condition 
of  our  fellow  creatures.  We  have  hitherto  raised,  on  an 
average,  about  forty-five  dollars  per  year,  which  has  been 
paid  into  the  hands  of  the  treasurer  of  the  parent  society, 
to  be  appropriated  to  missionary  purposes.  From  the 
increasing  interest  felt  for  the  inhabitants  of  the  wilder 
ness,  and  the  favorable  accounts  received,  we  hope  our 
little  efforts  will  become  more  successful;  that  we  may 
help  forward  the  ark  of  the  Lord,  till  Zion  shall  be  en 
larged,  the  sons  of  the  forest  become  the  worshipers  of 
our  Lord,  and  the  desert  places  be  made  temples  for  the 
Holy  Spirit  to  dwell  in. 

"  We  have  a  meeting  of  our  society  orrce  a  month,  at 
each  of  which  the  members  are  addressed  by  one  of  the 
managers  of  the  parent  society,  and  some  missionary  in 
telligence  is  read,  when  it  can  be  procured.  Should  you 
favor  us  with  communications,  as  often  as  it  will  be  con 
venient,  containing  accounts  of  the  progress  of  the  chil 
dren,  and  any  thing  suitable  to  be  read  on  the  occasion, 
it  would  be  a  source  of  encouragement  to  us,  and  might 
be  productive  of  good  effects  in  the  minds  of  our  mem 
bers,  who  are  all  young. 

"Wishing  you  all  the  pleasures  of  Gospel  grace,  a 
successful  ministry,  and  a  happy  entrance  to  eternal  fe 
licity,  I  am  truly  yours,  SAMUEL  CHUBB,  JR., 

"  Sec'y  J.  M.  Society,  Union  Church:' 

This,  with  the  other  correspondence  of  the  societies 
of  the  youth,  augurs  well  for  the  next  age.  It  is  pleas- 


WVAKDOtt  MISSION.  329 

ing  to  see  in  our  young  friends  such  laudable  zeal  and 
anxiety  to  assist  in  the  great  and  glorious  work  of  saving 
a  lost  and  wicked  world,  and  especially  to  redeem  the 
savage  man  from  his  prison  of  death,  by  unloosing  his 
bonds,  and  giving  him  the  candle  of  the  Lord,  that  he 
may  find  the  narrow  path  for  his  feet  to  walk  in,  that 
will  terminate  in  eternal  life. 

My  young  reader,  are  you  thus  engaged  ?  or  are  you 
not  spending  your  precious  youth  in  neglecting  God,  and 
forming  habits  of  wickedness  that  will  confine  you  like 
a  yoke  of  iron,  which  you  cannot  break  off?  '  You  are 
spending  the  morning  of  your  life  in  idleness  and  some 
foolish  plays  and  pastime,  or  in  reading  novels  instead  of 
storing  your  minds  with  the  germs  of  science,  virtue,  and 
religion.  Why  not  take  on  you  the  yoke  of  Christ,  which 
is  easy,  and  bear  his  burden,  which  is  light?  You  may 
be  an  idiot,  when  you  get  old,  or  a  hardened  drunken  sot. 
You  may  die  in  your  sins,  and  be  eternally  lost.  The 
promise  of  God  to  you  is,  "  They  that  seek  me  early 
shall  find  me."  There  is  a  time  coming,  and  a  period  to 
be  arrived  at  in  wickedness^  when  the  prayers  of  Job, 
Noah,  and  Daniel,  will  not  be  heard.  Turn,  therefore, 
and  seek  the  salvation  of  God.  Fly  while  it  is  called  to 
day,  for  to-morrow  may  never  come  to  you* 

Through  this  year  we  had  a  growing  {tfospect  of  ac-* 
complishing  the  purposes  of  charity  to  those  aboriginals, 
and  their  condition  in  morals  and  temporal  circumstances 
was  very  much  changed  and  ameliorated.  Their  old 
habits  were  giving  way,  and  their  new  religion,  (as  they 
called  it,)  and  the  cultivation  of  the  soil,  very  much  im 
proved  their  condition  and  comforts.  Yet  the  enemies 
of  the  cross  of  Christ,  and  of  the  Indians,  were  not 

asleep,  but  had  their  fatal  poison  in  almost  every  house 

28* 


330  HISTORY    OF    THE 

around  the  reservation;  and  whenever  practicable,  they 
set  the  Indians  "  on  fire  of  hell"  with  it.  There  were  not, 
nor  are  there  any  means,  by  which  the  devil,  or  his  angels, 
the  grog  sellers,  can  so  effectually  destroy  the  happiness 
of  man,  in  time  and  eternity,  as  with  the  fatal  poison. 
How  many  thousand  ruined  families  and  individuals 
shall  live  to  prove  the  terrible  doings  of  this  fell  monster? 
and  how  many  are  in  hell  now,  that  have  found  their 
way  thither  through  its  means  ?  Yet  it  is  still  tolerated 
in  a  religious  community,  and  upheld  in  its  use  by  those 
that  call  themselves  friends  to  their  country  and  to  their 
neighbor  1  Reader,  are  you  a  maker  or  vender  of  tliis 
"accursed  thing?"  Have  you  increased  your  goods  by 
this  means  ?  Remember,  you  have  built  your  house 
with  your  neighbor's  substance,  and  cemented  every 
brick  with  his  blood  and  the  tears  of  his  widow  and  or 
phans  !  Your  carpets  and  side-boards  are  the  price  of 
blood,  and  have  been,  obtained  at  the  expense  of  the 
groans  and  tears,  and  poverty  and  wretchedness  of  the 
innocent  and  helpless  child  and  mother!  and  if  the 
beams  in  your  dwelling,  and  the  dollars  in  your  coffer, 
could  testify  against  you,  the  cry  of  murder  would  never 
be  out  of  your  ears !  But  you  shall  hear  and  feel  the 
weight  of  your  crimes  in  hell !  The  cries  of  the  damned, 
that  you  have  been  the  wicked  instrument  of  sending 
there,  will  sound  in  your  ears  with  an  eternal  wail  that 
my  pen  cannot  describe!  Murderer  of  men,  women, 
and  children!  desist  immediately  from  your  cruel  prac 
tice,  and  by  a  timely  repentance,  undo,  as  far  as  you 
can,  the  evil  you  have  done,  restoring  the  pledge  to 
the  injured,  and  then  seek  forgiveness  in  the  blood  of 
the  covenant !  I  do  not  hesitate  to  say  your  crimes  are 
worse  than  stealing  or  robbing.  If  you  were  to  steal 


WYA.XDOTT    MISSION.  331 

a  horse  worth  sixty  dollars,  it  would  be  but  that  loss  to 
the  family.  But  you  have  made  the  husband  and  father 
a  drunkard,  and  now  count  the  loss !  But  it  stops  not 
there  ;  it  reaches  beyond  the  grave.  You  are  like  your 
father,  the  devil.  You  hold  the  poisonous  fruit  to  your 
neighbor's  lip ;  and  although  God  and  man,  and  the  expe 
rience  of  all  ages,  prove  that  the  day  they  eat  thereof  they 
shall  die;  yet  you  say,  "Not  so — it  is  good  to  take  a  lit 
tle."  You  entice  the  wretch  to  drink ;  and  when  smitten, 
then  turn  round  and  say,  "It  was  his  own  fault — he  had 
no  business  to  take  it."  O  thou,  child  of  the  devil,  cease 
to  destroy,  or  you  shall  be  destroyed !  for  with  the  meas 
ure  you  mete,  it  shall  be  measured  to  you  again. 

It  is  impossible  to  tell  all  the  wickedness  that  has  been 
committed  on  the  Indians  of  North  America,  by  the  in 
fernal  practice  of  selling  to  them  intoxicating  liquors ; 
but  they  are  all  registered  on  high,  and  will  not  be  for 
gotten  in  that  day  when  God  will  judge  the  world  in 
righteousness.  Tremble  for  the  consequences,  ye  men 
who  have  caused  nearly  a  million  of  human  beings  to  be 
swallowed  up  in  this  vortex  of  destruction ! 

"  Far  in  the  deep,  where  darkness  dwells, 

The  land  of  horror  and  despair, 
Justice  has  built  a  dismal  hell, 

And  laid  her  stores  of  vengeance  there. 
Eternal  plagues,  and  heavy  chains, 

Tormenting  racks,  and  fiery  coals, 
And  darts  t'  inflict  immortal  pains, 

Dyed  in  the  blood  of  damned  souls  !" 

Dn.  WATTS. 

This  year  Scuteash,  one  of  the  first  converts,  and  a 
chief  of  the  Big  Turtle  tribe,  was  seduced  by  those 
whisky  traders,  to  take  again  to  his  former  habit  of  in- 


S32  HISTORY    OF    THE 

temperance.  So  soon  as  I  heard  of  his  fall,  I  Went 
directly  to  him,  and  in  the  kindest  manner,  said,  "My 
brother,  I  hear  with  a  sorrowful  heart  that  you  have  fal 
len  by  your  old  enemy,  and  as  soon  as  I  heard  of  it,  I 
tan  to  help  you  up ;  for  I  was  afraid  you  would  be  so 
discouraged  you  would  not  try.  Now,  my  brother,  you 
must  not  be  discouraged,  for  although  you  have  given 
the  enemy  of  your  soul  the  advantage  over  you,  yet  the 
Lord  can  break  his  snare ;  and  although  you  gave  me 
your  hand  not  to  taste  the  dram,  and  have  broken  that 
promise,  and  inflicted  a  wound  on  my  heart  that  bleeds, 
yet  I  have  not  thrown  you  away,  nor  is  my  confidence 
in  you  lost.  You  must  have  been  off  your  guard  at  this 
fatal  moment.  Now,  brother,  I  hope  you  will  rise  up 
and  stand  on  your  feet,  and  walk  in  the  same  path  yoit 
have  walked  in  for  sometime  past.  You  was  one  of  the 
first,  and  one  of  the  strongest  men  of  our  little  band; 
but  when  we  give  way  to  sin,  it  is  then  we  are  weak  and 
stumble  in  the  way.  You  must  have  slackened  your 
hold  of  the  Savior,  or  you  could  not  have  fallen  in  this 
way." 

"Brother,""  said  the  afflicted  man,  "all  you  say  is 
true.  I  was  amongst  the  first  that  took  hold  of  this  new 
way,  and  I  was  not  long  in  it  until  I  had  more  peace  of 
mind  than  I  had  enjoyed  all  my  life  before.  I  was  happy 
wherever  I  went,  and  all  my  temptations  were  weak*- 
They  could  not  make  me  move.  I  did  give  you  n>y 
hand  not  to  take  the  first  drop,  and  then  I  was  strong; 
but  since  then,  I  have  been  much  discouraged  and  cast 
down.  My  path  grew  dimmer  and  darker.  It  seemed 
as  if  the  sun  had  gone  down,  and  I  could  not  pray,  and 
it  all  became  a  burden  to  me,  and  every  day  I  got  weak 
er,  until  at  last  I  fell  in  with  the  tradersf  and  they  told' 


WYAXDOTT    MISSION.  333 

me  that  it  was  all  nothing,  and  that  very  few  people  were 
religious ;  and  all  that  was  necessary  for  a  man  was  to 
eat  and  drink,  and  be  merry,  for  we  must  soon  die,  and 
then  it  was  all  over.  They  then  gave  me  the  bowl,  and 
I  drank,  and  was  soon  a  fool.  I  did  not  know  what  I 
said  or  did.*' 

"Well,  brother,"  said  I,  "what  do  you  think  of  their 
doctrine,  that  after  death  there  is  nothing?  Do  you  not 
feel  guilty  before  God  for  getting  drunk?"  "O  yes," 
said  he.  "Well  now,  if  there  was  no  life,  or  punish 
ment  for  sin  hereafter,  why  do  you  feel  guilty  ?  Does 
not  your  soul  say  you  must  give  an  account  to  God  for 
your  conduct?  These  men  are  your  enemies,  and  will 
ruin  your  soul  if  you  listen  to  them,  and  follow  their 
counsel.  You  know  you  were  happy  once  and  misera 
ble  now.  What  makes  it?  You  have  been  negligent, 
and  have  loitered  behind  until  the  enemy  has  taken  you 
prisoner.  But  greater  are  they  that  are  for  you,  than 
those  thaf  are  against  you.  You  must  pray  and  seek 
the  Lord  until  he  forgives  your  sin,  and  then  you  will 
feel  as  well  as  ever  you  did." 

This  he  promised  me  to  do,  and  said  I  had  opened  up 
the  path  to  him  again,  and  that  now  he  would  try  not  to 
loose  it.  "  But  it  is  narrow,"  said  this  weeping  and  pen 
itent  chief.  "  Yes,  brother,"  said  I,  "  and  that  is  the  rea 
son  why  we  must  always  keep  in  the  light,  if  we  would 
walk  in  it;  for  you  know  that  it  is  impossible  to  walk  in 
a  narrow  path  in  a  dark  night.  We  must  have  the  light 
of  the  Spirit  to  guide  us  into  all  truth ;  for  the  good  Book 
says,  that  it  is  only  '  as  many  as  are  led  by  the  Spirit  of 
God'  that  'are  the  sons  of  God.'  The  Lord  will  give 
us  light  if  we  walk  in  the  light ;  but  if  we  sin,  it  will 
make  all  cloudy,  and  we  will  get  so  weak  that  we  cannot 


334  HISTORY    OF    THE 

walk  in  it.  But  if  we  continue  praying,  we  may  grow 
stronger  and  stronger,  until  the  last  loud  trump  shall 
sound." 

I  parted  with  the  old  man  in  great  hopes  that  I  had 
gained  my  brother.  He  was  perfectly  sober  and  good 
for  awhile,  and  promised  much  usefulness  to  the  nation ; 
but  it  was  not  long  until  the  same  set  of  men  got  hold  of 
him,  and  he  fell  the  second  time.  I  went,  as  before,  but 
found  him  sullen,  and  not  penitent,  and  not  disposed  to 
hear  any  counsel  or  advice  on  the  subject.  I  then 
thought  I  would  use  some  stratagem  to  awake  up  honor 
in  his  bosom.  I  said,  "  Scuteash,  you  have  told  me 
of  your  manhood  and  your  prowess,  as  a  warrior  and 
hunter,  and  how  much  you  could  endure ;  but  I  am  dis 
posed  to  believe  that  you  are  not  half  the  great  man  or 
chief  that  the  people  say  you  are.  Almost  every  body 
thought  you  was  a  great  man,  and  that  nothing  could 
stand  before  you ;  but  I  think  old  Molly  (an  old  woman 
who  had  been  proverbial  for  drunkenness  and  iewdness, 
and  who,  from  the  day  of  her  conversion  until  her  death, 
which  was  six  years,  never  stepped  aside  from  the  true 
path  of  piety  and  holiness)  is  a  much  stouter  man  than 
you  are,  and  has  much  more  courage  to  resist  than  you 
have.  You  must  be  a  perfect  squaw,  and  worse,  if  you 
cannot  quit  getting  drunk,  and  prevent  whisky  from  over 
coming  you." 

This  piqued  the  old  man.  I  said,  "Many  women 
have  set  out,  and  are  still  going  on,  and  not  falling 
down,  and  turning  aside  like  you."  After  sometime  he 
said,  "  I  will  let  you  see  that  I  have  strength  enough  to 
keep  from  falling."  For  a  long  time  he  was  sober ;  but 
never  regained  his  first  love.  He  fell  again,  and,  I  think, 
he  never  was  reclaimed,  unless  it  was  on  his  dying  pil- 


WYANDOTT    MISSION.  335 

low.  Then  I  did  not  see  him ;  but  only  heard  that  he 
was  stupid,  and  in  a  great  measure  insensible.  0  how 
dreadful  is  the  state  of  the  backslider  from  God!  and 
especially  when  he  is  so  lost  as  to  deny  that  he  has  fal 
len,  or  that  he  ever  was  purged  from  his  old  sins. 


336  HISTORY    OF    THE 


CHAPTER  XV. 

Conference  year  commencing  in  1825 — The  author  and  Rev.  J. 
G.  Brooke  appointed  missionaries — Twelve  of  the  largest  Indian 
boys  sent  to  live  among  the  whites — The  author's  exposure  in  lying 
out  all  night — His  dangerous  sickness — A  good  quarterly  meeting — 
Conversion  of  Scion ta,  the  high  priest  of  the  heathen  party — Letter 
of  the  author — He  and  Between- the-logs,  Atononcue,  and  others,  set 
out  to  visit  the  eastern  cities — Voyage  to  Buffalo — Religious  exer 
cises  on  the  canal — Arrival  at  Schenectady — At  Albany — At  New- 
burgh — At  New  York — They  lodge  at  Dr.  Pitt's — Are  disturbed 
with  drays  and  carts  passing  before  day — Mononcue's  opinion  of 
sea  crabs — They  are  amused  with  the  curiosities  of  the  city — School 
of  colored  children — Museum — Gas  lights — The  chiefs  speak  in  the 
congregation — Rev.  H.  B.  Bascom's  admirable  missionary  sermon — 
Missionary  meeting — Speech  of  Between- the-logs — Of  Mononcue — 
Of  Rev.  J.  P.  Durbin — Letter  from  Bishop  Soule — They  visit  Phil 
adelphia — Occurrences  there — Proceed  to  Baltimore — Received  by 
Bishop  Soule  and  others  at  the  wharf — Lodged  at  his  house — Kind 
ness  of  his  family — Bishop  M'Kendree — Great  curiosity  to  see  the 
chiefs — Favorable  impression  made  by  their  visit — The  Baltimore 
camp  meeting — Address  of  Between-the-logs — He  addresses  the 
congregation  by  signs — Good  effects — The  Severn  camp  meeting — 
Anecdote  of  a  German — Visit  to  Washington — The  author  and  the 
chiefs  return  home — Their  report  to  their  people — Letter  from  Sa 
rah  B.  Sargent — Reflection — Judge  Leib's  Report  to  the  Secretary 
of  War. 

THE  conference,  in  1825,  appointed  the  Rev.  John  C. 
Brooke  and  wife,  to  take  charge  of  the  mission,  farm, 
and  family ;  and  passed  a  resolution  that  twelve  of  the 
largest  boys  should  be  taken  on  to  the  circuits  or  sta 
tions,  where  provision  could  be  made  for  them,  and  sent 
to  school,  that  they  might  acquire  fully  the  use  of  the 
English  language;  and  that,  if  any  of  them  should 
choose  to  become  mechanics,  they  might  have  the  op 
portunity. 

According  to  this  resolution,  I  started  with  them  in  a 


WYANDOTT    MISSION.  337 

wagon,  sometime  in  December,  1825.  The  weather 
was  cold;  but  without  any  difficulty,  I  arrived  safe  with 
them  at  Urbana,  distant  sixty-five  miles,  mostly  through 
a  wilderness.  On  my  return,  the  weather  grew  extreme 
ly  cold,  and  not  being  able  to  reach  a  house,  I  was  oblig 
ed  to  lie  out  without  any  bed-clothes,  except  a  thin  quilt, 
and  with  very  little  fire.  Here  I  was  very  near  freezing 
to  death,  and  it  was  with  the  utmost  exertion  that  I  saved 
my  life.  The  next  day  I  reached  the  mission ;  but  such 
was  the  injury  I  received,  that  I  never  afterwards  recov 
ered  my  former  state  of  health.  I  was  taken  suddenly 
ill,  and  the  whole  labor  fell  on  my  colleague.  But  God 
still  prospered  his  own  work,  and  every  thing  went  on 
encouragingly.  Our  meetings  were  well  attended,  and 
some  of  the  Pagan  party  were  occasionally  converted. 

The  failure  of  my  health  forbade  my  longer  discharg 
ing  the  duties  of  Indian  Sub-Agent.  This  fact  I  commu 
nicated  to  Gov.  Cass;  and  in  February,  1826,  I  received 
the  following  letter  from  the  Indian  office  at  Washington : 

44  TO    THE    REV.    JAMES    B.    FINLEY. 

"Department  of  TFiar,  Office  of  Indian  Affairs, 

"February  6,  1826. 

"DEAR  SIR:— The  Secretary  of  War  has  learned, 
with  regret,  that  you  are  not  in  good  health ;  and  sup 
posing  your  duties,  which  have  been  gratuitously  and 
very  satisfactorily  rendered,  as  Sub-Agent,  may  be  op 
pressive,  he  has  appointed  Charles  L.  Cass  to  succeed 
and  relieve  you  from  the  duties  of  that  office. 

"Wishing  you  a  speedy  relief  from  the  affliction 
which  has  overtaken  you,  and^  much  health  and  happi 
ness,  I  am,  reverend  sir,  your  most  obedient  servant, 

"  THO.   L.    M'KENNEY." 

29 


338  HISTORY    OF    THE 

I  hatl  served  the  government  from  October  1st,  1824, 
until  February  6th,  1826,  about  sixteen  months.  In 
May  following,  I  received  a  communication  from  Gov. 
Cass,  requesting  me  to  take  charge  of,  and  conduct  the 
affairs  of  the  sub-agency,  during  the  absence  of  his 
brother. 

Our  second  quarterly  meeting  was  held  in  our  new  stone 
church,  in  the  month  of  April,  1826.  At  this  meeting 
God  poured  out  his  Spirit  on  the  people.  Scionta,  an  old 
heathen,  who  was  high  priest  of  the  heathen  party,  was 
converted.  This  man  had  served  Deunquot,  the  head 
chief,  in  this  office,  and  used  to  hold  his  meetings,  and  de 
liver  long  lectures  on  the  Indian  religion  and  traditions. 
He  was  a  sober  and  respectable  man,  and  was  consider 
ed  an  honor  to  his  profession  and  party.  He  had  often 
been  convinced  of  the  truth,  and  much  shaken  in  his 
heathenish  belief;  but  his  pride  of  character  and  office 
deterred  him  from  yielding.  At  length  the  truth  of  the 
Gospel,  conveyed  to  his  heart  by  the  blessed  Spirit,  was 
sharper  than  a  two-edged  sword.  It  found  way  to  his 
soul,  and  he  fell,  with  many  others,  to  the  floor,  and  call 
ed  aloud  for  mercy.  He  then  abjured  his  heathenism 
and  its  practices  ;  saying,  that  he  now  would  take  Jesus 
Christ  for  his  God,  and  his  word  for  his  guide,  and  fol 
low  him  as  long  as  he  lived.  He  made  an  humble  con 
fession  of  his  sins,  and  asked  all  to  pray  for  him.  This 
we  all  did  heartily.  The  conversion  of  this  man  made 
a  great  stir  in  the  heathen  ranks,  and  brought  many  of 
them  out  to  see  what  was  done,  and  what  was  doing. 

On  the  Sabbath  evening  we  held  our  love  feast;  which 
was  a  time  long  to  be  remembered.  The  power  of  God 
filled  the  whole  house,  and  many  were  struck  down  to  the 
floor  like  Saul  of  Tarsus,  and  cried  for  mercy.  Many 


WYANDOTT    MISSION.  339 

of  them  experienced  the  pardon  of  their  sins ;  and 
among  them  was  Scionta,  -the  high  priest.  He  shouted 
and  praised  God  for  redeeming  grace  and  dying  love ; 
which  convinced  others  that  there  was  a  divine  reality  in 
the  work.  This  man  has  been  a  pious,  devoted  saint 
ever  since.  I  do  not  believe  there  has  been  one  hour 
from  that  time  to  this,  that  he  has  not  enjoyed  the  love 
and  presence  of  God  in  his  soul.  I  saw  and  worship 
ed  with  him  in  June,  1837,  which  was  eleven  years 
after  his  conversion ;  and  he  told  me  he  was  deeply  af- 
ilicted  in  body,  but  his  soul  was  still  filled  with  the  love 
of  God,  and  that  he  expected  soon  to  mount  up  on  high, 
to  see  Jesus,  and  rest  with  him  for  ever. 

God  owned  that  house,  and  there  gave  peace  to  all 
who  truly  called  upon  him.  Thirteen  professed  re 
ligion  at  this  meeting,  and  joined  the  Church.  The 
meeting  lasted  all  night.  Brother  Brooke  made  an  at 
tempt,  after  midnight,  to  dismiss  the  meeting,  but  it 
could  not  be  easily  done.  The  holy  fire  was  now  kin 
dled  afresh  in  the  hearts  of  many  of  the  members. 

The  next  morning  sister  Hicks,  the  wife  of  one  of  our 
chiefs,  while  preparing  breakfast  for  those  friends  who 
had  lodged  with  them  during  the  quarterly  meeting,  was 
so  filled  with  the  love  of  God,  that  she  broke  out  into 
raptures  of  praise,  and  the  rest  caught  the  flame.  The 
work  commenced  in  the  old  class  house ;  and,  with  but 
little  intermission,  lasted  all  day. 

I  insert  the  following  extract  of  a  letter  dated  Upper 
Sandusky,  April  21,  1826,  which  I  wrote  for  the  Maga 
zine,  and  which  was  published  in  1826,  vol.  ix,  p.  275 : 

"  For  the  encouragement  of  your  most  useful  and  be 
nevolent  society,  I  give  the  following  brief  account  of 


340  HISTORY    OF    THE 

the  progress  and  present  state  of  the  work  of  God  among 
this  people,  taken  from  our  Church  records.  In  January, 
1821,  the  first  class  was  formed.  Since  that  time  two 
hundred  and  ninety-two  have  been  received  on  trial,  two 
hundred  and  fifty  of  whom  now  remain  on  our  class  pa 
pers—sixteen  have  died,  I  trust,  in  the  Lord,  and  twenty- 
six  have  been  expelled,  discontinued,  and  have  moved 
away.  The  two  hundred  and  fifty  now  in  the  Church  are 
divided  into  ten  classes,  each  having  a  leader  of  its  own. 
There  are  four  licensed  exhorters,  godly  and  zealous 
men,  moving  regularly  in  a  circuit  among  their  brethren, 
and  doing  much  good.  They  all  manifest  a  disposi 
tion  to  improve  in  the  arts  of  civilized  life ;  and  as  relig 
ion  increases  among  them,  so  does  industry,  cleanliness, 
and  all  the  fruits  of  good  living.  There  are  on  our 
school  list  the  names  of  sixty-five  children,  most  of  whom 
are  now  regular  attendants,  and  are  doing  well — learn 
ing  the  English  language,  and  other  useful  knowledge* 
Indeed,  I  have  no  doubt,  if  these  people  are  not  disturb 
ed  by  factions,  but  are  left  to  pursue  the  course  they 
have  begun,  'the  whole  lump  will  be  leavened/  Their 
improvement,  in  every  respect,  is  very  great." 

This  spring  I  received  a  letter  from  brother  Bangs,  of 
New  York,  inviting  me,  with  two  of  the  chiefs  and  an 
interpreter,  to  visit  the  eastern  cities,  and  attend  the  an 
niversary  of  tjie  Missionary  Society.  At  first,  su#&  was 
the  state  of  my  health,  that  I  doubted  whether  I  should 
be  able  to  perform  Siach  a  journey.  I  consulted  my 
friends,  and  we  concluded  that  it  might  be  beneficial 
both  to  my  health  and  that  of  Between-the-logs,  who 
was  laboring  under  a  pulmonary  affection.  After  ma 
king  it  a  matter  of  prayer,  ars4  it  being  considered 


WYA.NDOTT    MISSION.  341 

tageous  to  the  missionary  cause  by  our  venerable  Bishops, 
M'Kendree  and  Soule,  we  agreed  to  undertake  the  jour 
ney,  and,  with  all  possible  dispatch,  made  preparations. 
I  wrote  to  brother  Bangs,  at  Palmyra,  the  seat  of  the 
Genesee  Conference,  whither  he  had  accompanied  Bish 
op  M'Kendree,  that  we  would  be  at  the  anniversary  of 
the  Female  Missionary  Society,  of  New  York,  on  the 
14th  of  June,  1826. 

On  the  5th,  Between-the-logs,  Mononcue,  and  myself, 
set  out  from  Upper  Sandusky,  with  Samuel  Brown  for 
our  interpreter,  and  rode  to  Portland  on  horse-back. 
We  sent  our  horses  home  from  thence,  and  took  passage 
in  a  steambeat  on  the  8th  for  Buffalo.  Nothing  unusu 
al  happened,  except  a  very  high  wind,  which  made  my 
comrades  very  sea-sick,  and  affected  me  some.  We  had 
many  questions  asked  us :  who  we  were  ?  where  we 
were  going?  and  what  our  business  was?  &c.,  <fcc. 
To  all  these  inquiries  we  gave  the  following  answer: 
"  We  are  Christians,  going  on  a  visit  from  the  woods 
to  see  Christian  friends  in  the  cities  of  the  east,  and 
to  learn  of  them  the  ways  of  God  more  perfectly." 
Traveling  on  a  steamboat  was  a  novelty  to  my  com 
rades,  and  yet  they  expressed  no  astonishment,  nor  man 
ifested  any  curiosity  in  examining  the  works.  This  an 
Indian  would  consider  an  exhibition  of  weakness,  and  a 
want  of  self-command. 

When  we  landed  at  Buffalo,  it  seemed  as  if  the  people 
would  tear  us  to  pieces  ;  such  was  the  anxiety  to  get  us 
aboard  their  canal  boat.  But  I  said  to  them  all,  "  Stand 
off — I  will  take  my  own  time,  and  make  my  own  choice 
in  this  matter."  So  I  drove  off  these  birds  of  prey,  took 
our  things,  placed  them  on  the  bank,  and  left  my  friends 
to  watch,  until  I  went  and  looked  for  myself.  I  went 
29* 


342  HISTORY    OF    THE 

from  boat  to  boat,  looking  into  all,  and1  found  them  sup 
plied  with  whisky  and  rum.  I  said,  "Here  is  the  devil 
I  want  to  shun."  Some  were  drinking,  playing  the  fid 
dle,  dice,  checkers,  and  cards.  At  length  I  met  a  Capt. 
Smith,  who  looked  like  a  temperate  man.  I  said,  "It 
may  be,  this  man  keeps  a  good  boat."  I  went  with  him 
to  his  boat,  which  was  nearly  ready  to  start,  and  saw  no 
whisky  or  bar.  All  the  company  looked  grave  and  so 
fter.  I  told  him  who  I  was,  and  who  my  comrades 
were-,  and  that  1  wanted  to  get  into-  some  boat  under  the 
protection  of  some  master  who  respected  himself  and 
religion.  When  he  found  that  religion  was  the  object  of 
our  journey,  he  said  lie  would  take  us,  and  do  it  half  a 
dollar  less  than  his  accustomed  charge.  By  a  gracious 
Providence  we  were  soon  aboard,  and  on  our  journey.. 
This  man,  I  learned,  was  a  member  of  the  Presbyterian 
Church;  and  we  were  permitted  to  enjoy  our  religious 
privileges,  and  were  treated  in  character. 

On  Sabbath,  we  had  meeting  three  times.  It  was 
agreed  that  in  the  morning  Between-the-logs  should  offi 
ciate,  at  noon  I  would  preach,  and  in  the  evening  brother 
Mononcue.  Our  morning  exercise  commenced  soon  af 
ter  breakfast,  and  was  introduced  by  the  chiefs  and  the 
interpreter  singing  in  Wyandott — 

"  Come  tliou  Fount  of  every  blessing,"  &c. 

1  sung  with  them  in  English.  Then  Between-the-logs 
prayed  with  great  fervency.  The  passengers  in  the  boat 
were  literally  astonished.  When  we  arose  from  our 
knees,  I  perceived  that  some  had  been  weeping.  Oar 
preacher  from  the  woods  then  commenced,  and  preached 
many  things  in  his  exhortation.  He  told  us  of  his  birth 
and  early  lifer  of  his  Indian  religion  and  of  his  Catholic 


WYANBOTT   MISSION'.  343 

religion.  "  But  I  saw  in  all  this,"  said  he-,  "that  I  had 
only  an  outside  religion,  which  never  reached  my  heart, 
but  was  worn  only  when  I  went  to  meeting.  When  I 
left  meeting,  it  was  all  gone  until  I  went  back  again.  I 
was  just  as  wicked  as  before;  and  this  was  all  I  thought 
necessary.  So  I  felt  at  peace.  But  some  years  ago, 
there  came  a  colored  man  to  our  nation,  and  he  told  of 
another  way :  that  we  must  have  the  religion-  of  Jesus, 
and  this  was  the  religion  of  the  heart..  I  listened  to  him, 
and  thought  it  might  be  the  truth  -r  yet  I  was  still  in  the 
dark.  So  I  listened,  and,  after  sometime,  I  took  hold. 
I  went  to  a  great  camp  meeting,  (below  Lebanon,  in- 
Warren  county,  Ohio.)  There  I  saw  the  mrghty  power 
of  God ;  and  then  I  felt  it  was  iwt  altogether  well  with 
me.  I  prayed  and  went  to  meeting,  but  did  not  feel  as  I 
wanted.  The  Lord  sent  our  brother  here,  to  be  our  mis* 
sionary,  and  he  fed  us  with  meat.  Strong  word*  came 
from  him,  and  I  was  much  stirred  up  to  seek  the  deep 
things  of  which  he  spoke.  At  a  prayer  meeting  in  our 
town,  God  opened  my  heart  to  feel  his  love  and  power; 
and  it  seemed  as  if  it  burned  in  every  breast.  I  could 
not  keep  my  tongue  still.  All  was  changed.  I  loved  all 
men,  and  hastened  to  tell  all  the  world  how  good  the 
Lord  was  tome."" 

He  then  exhorted  all  to  come  to  God  ;  and  said,  "  You 
(the  whites)  know  the  way.  You  have  the  good  Book, 
and  can  read  it.  This  shows  the  way.  Let  a  poor  In 
dian,  brought  up  in  the  darkness  of  the  woods,  who 
never  could  read  a  word,  and  never,  until  the  other  day, 
heard  of  the  blessed  name  of  Jesus — that  name  so  sweet 
and  precious  to  my  soul— let  his  feeble  voice  reach  your 
heavy  ears,  and  wake  you  up."  By  this  time  Between- 
the-logs  was  in  such  a  rapture,  and  the  tears  were  rolling1 


344  HISTORY    OF    THE 

clown  many  cheeks,  that  he  left  his  place,  and  walked  to 
the  weeping  captain,  took  him  by  the  hand,  and  talked  to 
him ;  and  so  he  did  to  all  in  the  boat.  There  was  not 
one  dry  eye — all  wept,  and  some  could  scarcely  refrain 
from  crying  aloud. 

I  then  called  on  Mononcue  to  pray ;  and  like  Bridaine, 
his  thundering  voice  and  his  holy  eloquence  in  prayer, 
put  the  climax  on  our  exercises.  Never  was  an  audience 
more  astonished.  There  was  present  a  trader  from  the 
Rocky  Mountains,  going  to  Boston  on  business,  who, 
more  than  all  the  rest,  appeared  astonished ;  for  he  had 
never  before  dreamed  that,  if  there  was  any  such  thing 
as  religion,  an  Indian  could  be  made  the  subject  of  it  ex 
perimentally.  He  afterwards  took  me  up  on  the  top  of 
the  boat,  to  inquire  about  these  men :  where  they  were 
from  ?  and  how  they  came  to  know  these  things  ?  I  gave 
him  their  history  in  a  few  words.  He  was  utterly  con 
founded,  and  during  all  the  remainder  of  our  journey, 
the  conversion  of  the  Indians  seemed  to  be  all  his  talk. 

I  preached  at  eleven  o'clock,  from  Acts  xiii,  41,  "Be 
hold,  ye  despisers,  and  wonder,  and  perish :  for  I  work  a 
work  in  your  days,  a  work  which  ye  shall  in  no  wise 
believe,  though  a  man  declare  it  unto  you."  I  first  de 
scribed  the  work.  I  showed  it  was,  in  these  days,  be 
fore  their  eyes,  and  yet  they  would  not  believe  it,  al 
though  those  men  declared  it  unto  them ;  and  then  the 
application,  "  Behold,  and  wonder,  and  perish." 

Brother  Mononcue  exhorted  and  prayed  with  great 
energy,  and  then  our  meeting  concluded.  I  have  no 
doubt,  but  that  the  exercises  of  this  Sabbath  left  a  deep 
impression  on  the  minds  of  all. 

We  were  treated  with  great  respect  the  remainder  of 
our  journey.  We  landed  at  Schenectady,  and  took  stage 


MTANDOTT   MISSION.  345 

for  Albany.  Here  I  called  upon  the  preacher  in  charge 
of  the  station.  We  hud  meeting  that  night,  and  the 
chiefs  addressed  the  congregation.  Next  day  we  pro 
ceeded  down  the  river  to  Newburgh,  and  were  received 
with  great  cordiality  by  brother  Mason.  It  was  thought 
best  for  us  to  remain  here,  and  rest  over  the  Sabbath,  and 
then  proceed  on  Monday  to  New  York.  I  wrote  a  note 
to  brother  Bangs,  informing  him  of  the  arrangement. 

Many  came  to  see  us,  and  asked  many  questions.  On 
the  Sabbath  we  had  a  profitable  meeting;  and  on  Mon 
day  we  went  to  the  city. 

We  were  most  kindly  received,  and  conducted  to  the 
residence  of  Dr.  Pitts,  on  Fulton-street,  where  we  were 
comfortably  situated,  in  a  large  and  airy  room.  Be- 
tween-the-logs  was  much  fatigued,  from  the  heat,  exer 
cise,  and  travel.  Here  we  all  took  our  lodgings  on  the 
floor.  Not  being  accustomed  to  soft  beds,  we  could  not 
sleep  on  them,  but  rested  much  better  on  our  blankets.. 

I  shall  not  pretend  to  give  the  reader  all  the  circum 
stances  which  transpired  writh  us  in  this  city,  but  or/Iy  a 
few  of  the  most  prominent.  Just  before  day,  we  were 
waked  up  by  the  noise  of  carts  and  drays  going  to  mark 
et.  This  was  so  different  from  the  silc>nce  of  the 
woods  at  that  hour,  where  the  wolf  steals  in  the  twilight 
to  his  den,  and  the  deer  rises  from  his  lair  to  crop  the 
verdant  grass,  made  soft  by  the  dew  of  the  morning,  and 
the  sweet  songsters  of  the  forest  tune  their  warbling  notes 
of  praise  from  nature's  ten  thousand  altars,  to  HIM  who 
made  the  sun  to  gild  tho  day,  and  the  moon  the  night, 
we  could  not  sleep.  Brother  Mononcue  was  the  first  at 
the  window,  to  see  what  all  this  meant.  Soon  I  heard 
him  call  for  me  to  rise  quick,  and  tell  what  these  things 
were.  When  I  approached  the  window,  I  saw  carts. 


346  HISTORY    OF    THE 

loaded  with  crabs.  I  told  him  they  were  craw-fish  from 
the  sea.  "What  do  they  do  with  them?"  added  he. 
"Eat  them,"  I  replied.  Then  he  gave  an  expression  of 
contempt,  "  Yule!"  and  said,  "The  hogs  do  this  in  our 
river." 

We  visited  the  Book  Room  in  the  morning,  and  found 
from  our  own  country  brother  Durbin,  who  informed  us 
that  brother  Bascom  was  also  in  the  city.  The  chiefs 
were  much  pleased  to  find  brother  Durbin,  whom  they 
had  seen  but  once  at  a  camp  meeting  near  Delaware,  in 
this  strange  land.  Brother  Durbin  supposed  they  would 
not  recollect  him ;  but  Mononcue,  as  soon  as  he  got 
the  first  sight,  exclaimed,  "Here  is  my  friend!"  and 
took  him  in  his  arms.  Such  is  the  acuteness  of  their 
observation  and  memory,  that  they  can  always  recognize 
a  person  whom  they  have  once  seen. 

We  remained  here  through  the  week,  caressed  by  our 
friends,  and  seeing  all  that  was  curious  in  the  city.  AVe 
visited  the  Poor  House,  Penitentiary,  House  of  Refuge, 
and  ninny  of  the  schools ;  but  with  none  were  the  chiefs 
more  delighted,  than  with  the  African  Free  School,  taught 
on  the  Lancasterian  plan.  There  were  two  hundred  black 
hoys,  or  upwards,  under  good  discipline ;  and  to  gratify 
the  chiefs,  the  master  put  them  through  all  the  exercises 
of  marching,  clapping  of  hands,  and  treading  with  their 
feet ;  all  of  which  was  done  with  much  regularity  and 
precision,  and  that  without  one  word,  except  one  of  the 
largest  boys,  who  acted  as  a  fugle-man.  The  boys  pre 
sented  my  comrades  with  paintings  done  by  them,  which 
were  well  executed. 

When  we  visited  the  Penitentiary,  we  saw  the  prison 
ers  working  on  the  tread-wheel.  This  was,  without 
doubt,  a  severe  exercise,  and  was  rather  calculated  to 


WYAXDOTT    5IISSIOX.  347 

excite  pity.  One  of  the  company  said,  "  Poor  men,  you 
have  great  punishment  for  your  crimes ;"  and  they  were 
disposed  to  turn  away  from  such  a  sight. 

Between-the-logs  continued  feeble,  and  went  out  but 
little,  I  wanted  to  take  them  to  the  Museum,  but  wished 
to  do  it  privately;  for  if  it  was  known,  there  would 
be  such  a  crowd  that  we  could  enjoy  no  satisfaction. 
However,  after  dark,  we  went  up  to  the  Park,  and  en 
tered  one,  where  we  found  a  few  visitors.  The  first 
thing,  after  entering,  that  attracted  our  attention,  and  par 
ticularly  the  notice  of  Mononcue,  was  the  great  sea  tur 
tle.  "  Why,"  said  he,  " here  is  my  grand-mother!  (He 
was  of  the  Turtle  tribe.)  I  have  seen  many  of  her  chil 
dren,  but  never  have  seen  her  before."  He  began  to 
measure  with  his  arms,  by  fathoms,  to  know  how  high 
she  was,  that  he  might  tell  his  tribe,  when  he  returned 
home.  He  measured  the  circumference,  the  breadth 
across  the  back,  and  then  the  length.  He  said  to  me, 
"I  never  knew  that  these  grew  so  large."  I  told  him  it 
was  from  the  sea,  and  that  all  water  animals  grew  lar 
ger  there,  than  in  our  lakes  and  rivers.  We  spent  an 
hour  at  this  place,  looking  at  all  the  different  curiosities 
of  animals,  birds,  and  fishes,  from  other  countries,  and 
talking  about  them. 

We  received  an  invitation  to  go  to  Peale's  Museum, 
across  the  street,  where  there  was  to  be  an  exhibition  of 
gas-lights.  Accordingly  we  went,  and  seated  ourselves 
in  a  box.  Soon  after,  the  lights  were  extinguished. 
There  soon  appeared,  however,  a  wheel,  with  a  small 
gas-light,  which  was  enlarged  or  depressed,  at  pleasure, 
according  to  the  will  of  the  wire-workers.  Here  many 
pictures  passed  in  review  before  us.  At  length,  there 
came  up  one  which  represented  the  devil,  having  hold  of 


348  HISTORY    OF    THE 

a  drunken  man  by  the  Wrist,  and  there  appeared  a  great 
conflict  between  them.     The  devil  pulled,  and  the  man 
pulled,  and  success   seemed  alternately  to  incline,   first 
in  favor  of  one,  and  then  in  favor  of   the  other.     At 
last  the  light  was  suddenly  much  enlarged,  to  give  a  full 
view  of  the  scene.     The  devil  knocked  up  the  feet  of 
the  drunkard,  and  whirled  him  heels  over  head,  and  all 
disappeared.     The  light  was  then  wholly  excluded,  and 
all  was  dark  and  silent,     Mononcue  was   sitting  on  my 
left,  and  he  exclaimed,  "  Waitgh!"  and  then  we  retired* 
We   were  invited  to  come  again  the  next  evening.     I 
said  to  him  who  had  given  the  invitation,  that  if  it  was 
considered  best,  We  perhaps  would,  but  that  I  would  let 
him  know  by  note,  on  the  morrow.     In  the  morning  pa 
pers  it  was  ndvertised  that  I,  with  the  Indian  chiefs, 
would  be  at  his  Museum  in  the  evening.     This  offended 
my  moral  sensibility,  for  I  discovered  it  was  a  catch 
penny  manoeuvre.     I  sent  him  a  note  that  one  of  the 
chiefs  was  unwell,  and  we  declined  the  invitation.     But 
this  did  not  prevent  his  gain,  for  the  public  notice  was 
not  recalled,  only  by  a  note  stuck  up  on  the  door,  in  the 
dark,  where,  in  all  probability,   none   would  notice  it. 
Brother  Brown  and  myself,  however,  went  into  the  Park, 
to  see  if  there  was  much  stir.     The  street  was  complete* 
ly  filled  with  carriages.     The  crowd  was  so  great  that  a 
large  number  could  not  get  in,  as  they  expected,   to  see 
the  Indian   chiefs*     I  now  plainly  perceived,    that  we 
were  to  be  made  gain  of,  and  we  accordingly  took  our 
leave. 

I  received  many  notes  of  invitation  to  gardens  and 
public  places  of  resort;  but  we  kept  ourselves  as  retired 
as  possible,  until  the  Sabbath  ;  when  we  repaired  to  the 
crowded  churches,  and  worshiped  with  the  great  congre- 


WYAXDOTT   MISSION.  349 

pations  in  this  American  London.  Our  chiefs  spoke  to 
the  congregations,  by  their  interpreter,  with  good  effect. 
How  striking  the  contrast  between  the  great  metropolis, 
its  splendid  buildings  and  costly  attired  thousands,  and 
the  humble  retreat  of  the  forest,  where  the  ambassador 
of  Jesus  meets  his  flock  in  a  house  made  with  slabs,  and 
covered  with  bark  from  the  forest  trees,  without  win 
dows  or  shutters  to  the  door — his  humble  auditory  seat 
ed  on  the  ground,  or  on  logs  split  and  arranged  for 
seats — their  blankets  round  them,  either  for  ornament  or 
covering ;  and  yet  God  is  in  the  forest  waste,  as  well  as 
in  "  the  city  full."  In  the  former,  there  is  no  parade,  no 
show :  all  is  nature  in  her  simple  state ;  and  without  guile 
the  worshipers  present  an  humble  heart  at  the  throne  of 
grace.  Here,  perhaps,  all  is  right;  but  it  is  not  like 
home,  to  the  humble  missionary,  who  has  been  accus 
tomed  to  preach  to  the  poor  in  their  western  cabins,  or 
to  the  Indian  in  his  bark  wigwam.  His  message  from 
heaven  is  perfectly  adapted  to  all,  and  is  designed  to  meet 
the  wants  of  all,  in  every  condition.  0  how  good  is 
God,  who  has  given  us  such  a  Gospel,  and  such  a  dis 
pensation  of  mercy,  which  embraces  all  mankind,  from 
the  beggar  at  the  gate,  to  the  monarch  on  his  throne,  with, 
every  rank  between  them.  Its  fullness  is  most  beautiful 
ly  expressed  by  the  poet,  when  he  sings— 

"  Rivers  of  love  and  mercy  here, 

In  a  rich  ocean  join ; 
Salvation  in  abundance  flows 

Like  floods  of  milk  and  wine. 

"  The  liappy  gates  of  Gospel  grace, 

Stand  open  night  and  day : 
Lord,  we  are  come  to  seek  supplies, 

And  drive  our  wants  away." 
30 


350  HISTORY    OF    THE 

After  the  labors  of  the  day,  we  retired  to  repose,  with 
thankful  heart?,  that  we  had  seen  and  felt  the  presence  of 
the  Lord  manifested  in  the  great  congregations. 

The  missionary  anniversary  was  held  on  Wednesday 
of  this  week.  Brother  Bascom,  at  my  request,  preached 
the  missionary  sermon  from  Matthew,  the  twenty-fourth 
chapter  and  fourteenth  verse,  "  And  this  Gospel  of  the 
kingdom  shall  be  preached  in  all  the  world  for  a  witness 
unto  all  nations ;  and  then  shall  the  end  come."  His 
propositions  were,  1st.  To  show  the  Gospel  of  the  king 
dom.  2d.  The  field  of  its  operation :  all  the  world,  and 
all  nations.  3d.  Its  triumphs  and  end. 

Although  I  have  been  in  the  habit  of  hearing  him  fre 
quently,  ever  since  he  commenced  preaching,  I  think  on 
this  occasion,  he  was  almost  inspired.  I  felt,  and  I 
thought  all  felt,  as  if  the  day  had  arrived  when  the  head- 
gtone  was  to  be  "  brought  with  shouting,  crying,  Grace, 
grace  unto  it!"  when  the  Savior  was  to  be  crowned  Lord 
of  all.  O,  how  my  soul  burned  with  missionary  fire ! 
I  felt  then  that  I  wanted  to  be  on  the  top  of  some  of  the 
peaks  of  the  Rocky  Mountains,  with  a  voice  suitable, 
that  I  might  say  to  all  the  inhabitants  on  each  side,  and 
along  its  ruggid  summit,  in  the  language  of  the  inspired 
prophet  Isaiah,  "Let  the  inhabitants  of  the  rock  sing, 
let.  them  shout  from  the  tops  of  the  mountains." 

Between-the-logs  followed.  He  gave  a  history  of  the 
introduction  of  the  Roman  Catholic  religion  into  his  na 
tion,  and  the  influence  it  had  on  his  people.  "It  is 
true,"  said  he,  "  we  went  to  church  on  the  Sabbath  day, 
and  then  the  minister  preached;  but  we  did  not  under 
stand  one  word  he  said.  We  saw  he  kneeled  down  and 
stood  up,  and  went  through  motions  with  his  great  dress 
on;  and  when  church  was  out,  we  all  went  to  a  place 


WYAXDOTT    MISSION.  351 

where  tliey  sold  rum  and  whisky,  got  drunk,  and  went 
home  drunk.  He  would  tell  us  we  must  not  get  drunk; 
but  he  would  drink  himself,  and  frolic  and  dance  on  the 
Sabbath.  We  counted  our  beads,  and  kept  our  crosses 
about  our  necks,  or  under  our  pillows,  and  would  some 
times  pray  to  the  Virgin  Mary.  But  we  were  all  as  we 
were  before.  It  made  no  change  on  us,  and  I  began  to 
think  it  was  not  as  good  as  the  religion  of  our  fathers ; 
for  they  taught  us  to  be  good  men  and  women,  to  wor 
ship  the  Great  Spirit,  and  to  abstain  from  all  evil.  Soon 
after,  the  Seneca  Prophet  came  to  our  nation,  and  he  told 
us  that  he  had  found  the  right  way;  that  he  had  a  reve 
lation,  and  had  seen  and  talked  with  an  angel,  and  was 
directed  to  teach  all  the  Indians ;  that  they  must  quit 
drinking,  and  must  take  up  their  old  Indian  religion,  and 
offer  their  constant  sacrifices,  as  their  fathers  had  done, 
which  had  been  neglected  too  much,  and  on  account  of 
this,  the  Great  Spirit  had  forsaken  them.  But  if  they 
would  come  back  and  follow  him,  that  he  would  yet 
drive  the  white  man  back  to  his  native  home.  We  all 
followed  him  until  we  saw  he  went  crooked,  and  did  not 
do  himself  what  he  taught  us  to  do.  Then  we  followed 
him  no  more,  but  returned  to  our  old  course.  Sometime 
afterwards  came  the  Shawnee  Prophet,  the  brother  of 
Tecumseh ;  and  he  told  us  that  a  great  many  years  ago 
there  lived  a  prophet  that  had  foretold  the  present  state 
of  the  Indians,  that  they  would  be  scattered  and  driven 
from  their  homes;  but  that  the  Great  Spirit  had  said, 
that  he  would  make  them  stand  on  their  feet  again,  and 
would  drive  the  white  man  back  over  the  waters,  and 
give  them  their  own  country ;  that  he  had  seen  an  angel, 
and  he  told  him  that  all  the  Indians  must  quit  drinking, 
and  all  turn  to  their  old  ways,  that  their  grand-fathers  had 


352  HISTORY    OF    THE 

followed,  and  unite  and  aid  to  drive  the  whites  from  our 
country.  Many  believed  and  followed  him.  But  I  had 
got  tired,  and  thought  it  was  the  best  for  me  to  keep  on 
in  the  old  way,  and  so  we  continued.  Then  the  war 
came  on,  and  we  all  went  to  drinking  and  fighting. 
When  the  war  was  over  we  were  a  nation  of  drunkards, 
and  so  wicked,  that  the  chiefs  thought  we  must  try  and 
get  up  our  old  religion  of  feasting  and  dancing.  We  did 
our  best  to  get  our  people  to  quit  drinking.  But  while 
we  were  trying  to  reform,  God  sent  a  colored  man,  nam 
ed  Stewart,  to  us,  with  the  good  Book.  He  began  to 
talk,  and  sing,  and  pray ;  but  we  thought  it  was  all  noth 
ing*  and  many  made  fun  of  him,  because  he  was  a  black 
man.  The  white  traders  tt>)d  us  we  oujjht  to  drive  him 
away,  for  the  white  people  would  not  let  a  black  man 
preach  for  them.  We,  however,  watched  his  walk,  and 
found  that  he  walked  straight,  and  did  as  he  said.  At 
last  the  word  took  hold,  and  many  began  to  listen,  and 
believed  it  was  right,  and  soon  we  began  to  pray,  and 
we  found  that  it  was  of  God.  Then  others  came,  and 
they  told  us  the  same  things.  The  work  broke  out,  and 
Cod  has  done  great  tilings  for  us.  I  was  among  the  first 
that  took  hold,  and  I  found  it  wa-s  the  religion  of  the 
heart,  and  from  God.  It  made  my  soul  happy,,  aiiid  does 
yet.  The  school  is  doing  well.  Our  children  are  learn 
ing  to  read  the  good  Book,  and  promise  fair  to  make 
good  and  useful  men.  We  thank  you,  our  friends,  for 
all  the  kindness  and  help  you  have  shown  us,  and  hope 
you  will  continue  to  help  us,  until  we  can  stand  alone 
and  walk.  We  will  do  our  best  to  spread  this  religion 
at  home,  and  send  it  to  all  nations.  "When  at  home,  I 
am  accustomed  to  hear  my  brothers  talk ;  but  since  I 
came  here,  I  cannot  understand  what  ja  said,,  T  wonder. 


WYANDOTT    MISSION.  353 

if  the  people  understand  one  another ;  for  I  see  but  little 
effect  from  what  is  said,"  (meaning  that  the  Gospel 
preached  had  but  little  visible  effect.) 

I  then  followed,  and  gave  some  account  of  the  mis 
sion,  the  work  of  God  among  the  Indians,  the  school, 
farm,  and  our  prospects  generally. 

Brother  Mononcue,  next  in  order,  addressed  the  au 
dience;  but  our  interpreter  was  too  much  fatigued  to 
give  his  speech  a  regular  interpretation.  It  was  conclu 
ded  that  he  should  go  through,  and  then  he,  the  interpre 
ter,  would  give  the  substance.  This  Mononcue  did  with 
all  the  thundering  eloquence  of  a  Demosthenes  ;  and, 
although  none  could  understand,  yet  all  were  surprised 
to  see  a  man  of  the  woods  speak  with  so  much  natural 
gesture.  I  have  no  doubt,  if  the  audience  had  under 
stood  his  address,  that  it  would  have  had  a  very  fine 
effect. 

Brother  Durbin  closed  the  exercises ;  and  stated  that 
he  was  brought  up  with  strong  prejudices  against  the  In 
dians,  for  some  of  his  relations  had  fallen  under  their 
tomahawk,  and  he  could  scarcely  believe  that  it  was  pos 
sible  for  them  to  be  brought  under  the  influence  of  the 
Gospel.  But  at  the  camp  meeting  before  spoken  of,  he 
had  determined  to  make  the  proof,  and  placed  himself 
where  he  could  see  them,  while  his  friend  (pointing  to 
me)  was  preaching  to  them  by  an  interpreter.  Said  he, 
"  I  selected  this  man  (pointing  to  Mononcue)  as  my  sub 
ject;  and  while  the  speaker  was  pointing  out  sin  and  its 
dreadful  effects  on  the  heart  of  man,  I  saw  a  gloom  cover 
the  countenance  of  my  tawny  friend,  as  a  thick  cloud, 
and  despondency  was  pictured  in  every  feature  of  his 
face.  But  when  the  minister  spoke  of  the  love  of  God 
to  man,  in  the  gift  of  Jesus  Christ,  and  redemption 
30* 


354  HISTORY  or 

from  nil  sin,  through  his  blood,  this  gloom  was  dispersed, 
as  the  heavy  fog  before  the  rising  sun.  When  he  spoke 
of  conviction  and  conversion,  then  the  tears  began  to 
flow  freely  fror»  his  joyful  eyes,  and  a  flame  was  kindled 
up  in  his  soul,  shining  with  a  brightness  that  spoke  the 
state  of  his  mind.  All  my  prejudices  fled  from  me,  and 
I  felt  as  if  I  wanted  to  take  him  in  my  arms ;  for  mv 
feelings  mingled  with  his,  and  I  said,  '//  is  true  that  God 
has  also  called  these  natives  of  the  forest  to  be  heirs  of 
his  kingdom."'' 

Brother  Durbin,  with  his  thrilling  eloquence,  soon  had 
his  auditory  on  the  wing,  ant?  he  feasted  them  with  the 
sweets  that  flow  from  the  truths  of  the  Gospel.  This 
was  a  happy  night,  and  there  are  many  who  will  never 
forget  it.  The  collection  which  was  taken  on  this  occa 
sion  was  a  liberal  one,  amounting,  if  I  remember  right,  to 
about  seven  hundred  dollars.  Between-the-logs  closed 
with  prayer,  which  was  responded  to  with  many  amens. 

I  was  no  little  gratified  in  the  thought  that  we  were  all 
from  "  the  west,"  and  had  been  enabled  to  entertain  our 
city  friends.  All  the  speakers  acquitted  themselves  in  a 
manner  worthy  of  the  occasion. 

We  now  made  preparations  to  leave  our  dear  friends 
for  Philadelphia.  In  the  meantime,  the  Managers  had  all 
our  likenesses  taken  by  brother  Paradise. 

While  here  I  received  the-  following  letter  from  Bishop 
Soule,  at  Baltimore,  which  will  show  how  much  care 
this  teacher  in  Israel  had  for  his  brethren  of  the  forest, 
and  in  what  light  he  viewed  our  visit  to  the  eastern  cities : 

"Baltimore,  July  22,  1826. 

"DEAR  BROTHER: — A  letter  from  brother  Bangs  in 
forms  us  of  your  arrival  in  New  York,  and  of  the  time' 


WYANDOTT    MINION. 

when  you  intend  to  visit  Philadelphia  and  this  city. 
Bishop  M'Kendree  and  myself  will  both  he  here,  to 
meet  you  on  your  arrival. 

"I  expect  yon  have  provided  suitahle  clothing  for  the 
Indian  brethren,  so  that  they  may  appear  in  our  cities  in 
plain  and  decent  apparel  ;  or  if  yon  have  not,  as  yet, 
been  able  to  do  it,  that  you  will  feel  no  delicacy  with 
respect  to  the  necessary  means  of  doing  so.  We  wish 
to  see  them  in  Baltimore,  in  a  plain,  decent,  and  comfort 
able  English  habit  in  full. 

"  I  cannot  but  consider  their  visit  to  the  Atlantic  states 
and  cities  as  a  very  auspicious  event,  and  trust  that  it  will 
be  productive  of  great  good.  More  when  I  see  you. 

"I  advise  you  to  take  the  day  line  of  steamboats  from 
Philadelphia  to  this  city,  leaving  Philadelphia  at  5  o'clock 
on  Monday  morning.  You  will  then  arrive  in  Baltimore 
the  same  evening,  before  sun-set.  You  will  be  met  at 
the  wharf,  and  directed  to  your  lodgings. 

"Remember  me   affectionately  to  the  chiefs,  and  let 
them  know  how  much  I  want  to  see  them. 
"Yours  in  much  affection, 

"J. 

"Rev.  J.  I 


We  left  our  New  York  friends  with  feelings  of  deep 
gratitude,  and  made  our  way  to  Philadelphia.  Here  we 
were  received  with  great  satisfaction  and  friendship,  by 
the  late  Dr.  Thomas  F.  Sargent,  of  blessed  memory. 
We  were  conducted  to  the  house  of  brother  Samuel 
Mervvin,  then  preacher  in  charge,  where  we  staid  during 
our  visit.  This  family  endeared  themselves  to  us,  by 
their  unremitting  kindness.  We  held  several  meetings 
in  the  city,  and  attended  a  camp  meeting  below  it,  where- 


356  HISTORY    OF    THE 

the  chiefs  spuke  to  the  people  with  much  effect.  Our 
friends  in  the  city  took  great  pains  to  show  us  all  the 
public  works.  Dr.  Sargent,  brothers  Merwin  and  En- 
gles,  with  others,  took  us  to  see  the  Water  Works ;  and 
after  having-  surveyed  them,  we  all  sat  down  in  the  shade 
to  rest.  Dr.  Sargent  said  to  Between-the-logs,  "  Are  not 
these  works  wonderfully  constructed?"  (seeking  to  draw 
from  these  men  some  expression  of  astonishment  at  what 
they  had  seen.)  "Yes,"  he  replied,  "the  Great  Spirit 
has  given  you  white  people  great  power  to  know  and  do 
things ;  and  if  you  make  a  good  use  of  it,  it  will  be  well 
with  you ;  but  if  you  do  not,  it  would  have  been  better 
for  you  to  be  as  poor  and  as  ignorant  as  we."  This  an 
swer  rather  surprised  the  Doctor.  We  returned  to  our 
lodging  places,  and  remained  with  these  benevolent  peo 
ple  until  after  the  Sabbath,  and  spent  a  day  of  peaceful 
worshiping  with  them,  to  the  comfort  and  edification  of 
all ;  and  left  them  on  Monday  morning  with  grateful  im 
pressions  that  will  never  be  erased,  and  proceeded  on  to 
Baltimore. 

We  wrere  met  at  the  wharf  by  Bishop  Soule,  and  many 
friends.  The  Bishop  conducted  us  to  his  own  house, 
where  we  remained  as  at  home,  in  the  bosom  of  his  kind 
family,  who  did  every  thing  to  make  us  comfortable  and 
happy.  Traveling,  as  we  had  been,  in  the  midst  of  a 
community,  who,  either  from  religious  motives,  was  de 
sirous  of  seeing  us,  or  led  on  by  curiosity,  our  company 
incessantly  increased.  This,  together  with  the  heat,  had 
worn  down  my  companions,  until  they  were  fatigued,  and 
longed  for  the  cooling  brooks  and  shades  of  the  forest. 
But  the  company  of  their  favorite  friends,  Bishops 
M'Kendree  and  Soule,  cheered  them  very  much.  Our 


WYANDOTT    MISSION.  357 

dear  old  father  M'Kendree   did   us   much  good,   by  his 
patriarchal  advice  and  kindness. 

We  had  several  meetings  in  Baltimore ;  pad  such  were 
the  crowds  that  thronged  the  streets  near  the  churches, 
that  it  took  us  a  considerable  time  to  get  through  them ; 
and  so  many  persons  wished  to  shake  hands  and  speak 
with  the  chiefs,  that  frequently  it  took  half  an  hour  to  get 
into  the  carriages.  Great  interest  was  excited,  and  strong 
impressions  were  made  in  this  city,  in  favor  of  missions, 
and  of  evangelizing  the  Indians.  Hundreds  of  good  peo 
ple,  who  had  only  heard,  now  saw  the  power  of  the 
Gospel  manifested  in  the  conversion  of  those  chiefs,  and 
heard  from  their  lips  the  wonderful  tilings  of  God. 

The  Baltimore  camp  meeting  was  held  during  our  stay 
in  that  city,  in  July,  at  which  we  attended.  On  Sabbath, 
at  11  o'clock,  Between-the-logs  and  myself  were  to  ad 
dress  the  congregation.  I  led  the  way  by  preaching, 
from  Rom.  i,  14,  "I  am  not  ashamed  of  the  Gospel  of 
Christ,"  &c. 

After  I  had  concluded,  Between-thc-logs  took  the  stand, 
and  commenced  his  address  by  stating  that  he  was  a 
child,  born  and  raised  in  the  woods,  and  that  he  knew 
nothing  of  the  true  religion;  "nor  had  I,"  said  he,  "•  un 
til  lately,  ever  heard  the  name  of  Jr.su.s — that  twine  so 
precious — that  name  which  kindles  a  lire  iu  my  heart 
that  burns  on  every  breath.  I  was  taught  to  worship 
thoGraM  Spirit  by  feasts,  dances  and  rattles;  and  when 
that  was  done,  I  thought  all  was  well.  I  p,ursik'd  the 
game  through  our  deep  forests  with  greut  delight;  hut 
then  there  was  not  the  sound  of  a  white  manxs  ax  to  be 
heard  on  the  other  side  of  the  Ohio.  The  French  then 
sent  a  Catholic  priest,  and  he  taught  us  to  worship  God 
by  wearing  a  cross  and  coming  our  beads,  and  praying 


358  HISTORY    OF    THE 

to  the  Virgin  Mary  to  take  pity  on  us ;  and  then  we 
thought  all  was  well,  although  we  continued  to  drink  as 
before.  But  a  few  years  since,  the  Gospel  which  God 
had  appointed  to  go  into  all  nations,  came  to  our  nation ; 
and  although  the  instrument  was  weak,  yet  the  word  was 
powerful,  and  took  hold  of  our  hearts,  and  showed  us 
what  we  were.  These  ministers  pointed  us  to  Jesus, 
the  Savior  of  sinners,  and  the  Savior  of  the  whole  world, 
and  directed  us  rto  pray  to  him.  We  did  so,  and  God 
had  mercy  on  us,  and  forgave  our  sins.  Many  of  my 
nation  are  this  day  rejoicing  in  the  love  of  God.  This 
Gospel  is  a  spirit  of  peace.  It  has  made  peace  between 
us,  who  were  once  great  enemies,  and  shed  each  other's 
blood.  But  the  Great  Spirit  has  taken  the  tomahawk  out 
of  our  hands,  and  his  love  has  taken  it  out  of  our  hearts, 
and  buried  it  so  deep  that  it  will  never  rise  again;  and 
this  pence  shall  go  to  all  people,  and  it  will  bury  all  war, 
and  make  all  the  world  love  like  brothers ;  for  Jesus  died 
himself  to  make  peace.  Yes,  my  brothers,  he  died!" 

Here  he  commenced  giving  a  description  of  the  cruci 
fixion;  but  brother  Brown,  the  interpreter,  became  so 
sick  that  he  could  not  proceed.  Between-the-logs  told 
him  to  sit  clown,  and  he  would  proceed  without  him. 
Now,  this  high-souled  woods  preacher  knew  that  he 
must  make  himself  understood  chiefly  by  signs.  He 
spoke  the  name  of  Jesus  plainly,  which  was  a  great  help 
to  understanding  his  signs.  In  showing  how  Jesus  pray 
ed  fjr  his  enemies,  he  fell  down  upon  his  knees  and  lift 
ed  up  his  hands  and  streaming  eyes  to  heaven.  This 
sign  was  understood  and  felt  throughout  the  whole  as 
sembly,  of,  perhaps,  ten  thousand  people.  He  then 
rose,  and  placing  his  left  hand  against  the  post  that  sup 
ported  the  stand,  with  his  fore-finger  he  placed  the  nail, 


WYAXDOTT    MISSION*.  359 

nnd  tlien  witli  his  hand  closed,  he  drove  it,  exclaiming, 
"Jesus!  Jesus!"  He  then  showed  how  his  feet  were 
nailed  to  the  tree.  This  scene  was  so  descriptive  that  I 
believe  all  understood  it.  Thousands  were  lifting  up 
their  voices  in  praises  to  God.  Looking  up  to  the  sun, 
he  put  his  finger  on  one  of  his  eyes  and  said,  "  Now 
that  sun  closes  his  eye  to  sleep — this  earth  tremhles,  and 
Jesus  the  Son  of  God  dies !"  At  this  moment  the  con 
gregation  manifested  great  emotion — a  high  state  of  feel 
ing  was  shown — the  weeping  and  shouting  was  very 
loud.  To  close  his  description  of  the  scene,  this  elo 
quent  chief  then  leaned  his  head  on  his  left  shoulder, 
signifying  that  Christ  had  dismissed  his  spirit.  Then 
he  turned  his  right  side  to  the  congregation,  and  with  his 
left  hand  pulled  up  his  vest ;  and  with  his  right  hand,  re 
presenting  a  spear,  he  struck  his  side  as  though  he  had 
pierced  to  his  heart,  and  drew  it  back  quick  with  a  whiz 
ing  noise,  as  if  you  had  heard  the  blood  streaming,  and 
held  his  hand  out,  as  though  the  blood  was  dropping  from 
it  as  from  the  point  of  the  spear. 

This  was  a  scene  beyond  description.  The  whole 
congregation  was  in  a  flood  of  tears,  and  expressed  their 
feelings  by  shouts  of  joy.  Bishop  Soule  and,  perhaps, 
twenty  preachers,  were  sitting  in  the  stand  behind;  and 
while  they  were  filled  with  astonishment,  their  souls 
were  kindled  into  flames  of  joy.  After  the  extraordinary 
impulse  had  a  little  subsided,  Between-the-logs  commen 
ced  talking  to  the  Bible,  which  lay  on  the  stand  before 
him.  He  turned  it  over,  while  the  great  drops  of  tears 
fell  from  his  eyes  upon  it.  At  last  he  took  it  up  and  laid 
it  on  his  breast,  and  clasped  both  his  arms  around  it,  and 
lifting  up  his  eyes  towards  heaven,  he  exclaimed,  "  Du- 
ramaya!  duramaya!  Homendezue !  (Halleluiah!  hallelu- 


HG3  HISTORY*    OF    THE 

iah  to  the  Grout  Spirit!)  Doznmah !  dczamah,  Jeans !" 
He  then  turned  to  Bishop  .Souk1,  and  handing  the  Bible 
to  him  said,  --Here,  take  this  good  word  of  God,  and 
give  it  to  your  preachers,  whom  God  lias  sent,  and  tell 
them  to  go  quickly,  and  carry  it  to  all  nations,  for  God 
hath  sent  you." 

I  have  often  heard  this  great  unlettered  man  of  the 
woods,  in  his  most  eloquent  strains  of  heavenly  love,  hut 
never  before  saw  him  so  overwhelmed  with  the  love  and 
power  of  God.  Nor  did  I  ever  witness  such  effects  on 
an  audience.  Many  who  were  present  will  read  this 
very  faint  description  of  the  scene,  but  will  have  to  say 
that  the  half  has  not  been  told. 

Good  was  done  this  day  by  the  Holy  Spirit,  and  thous 
ands  were  satisfied  that  this  man  had  been  converted  to 
God ;  for  no  man  could  speak  and  act  as  he  did,  without 
supernatural  aid.  This  meeting  waked  up  in  many  the 
missionary  spirit  and  zeal  for  the  conversion  of  the 
world,  and  for  sending  the  Gospel  to  every  creature. 
On  this  and  other  occasions,  I  had  a  clear  demonstration 
of  the  different  effects  produced  by  hearing  and  seeing. 
Many  had  heard  of  the  conversion  of  this  savage  race, 
but  doubted  the  possibility  of  the  untutored  Indian  being 
made  the  subject  of  God's  converting  grace;  but  now, 
like  Thomas,  they  saw  and  believed,  and  wondered  at 
the  mighty  power  and  grace  of  God. 

We  attended  another  camp  meeting  in  Severn  circuit, 
not  far  from  Baltimore.  Here  both  our  Indian  chiefs 
spoke  with  great  advantage  to  the  missionary  cause ;  and 
many  were  this  day  awakened  to  the  great  and  important 
work  of  sending  the  Gospel  to  all  the  world.  Brother 
B.  Waugh  made  a  powerful  appeal  to  thousands  in  be 
half  of  the  poor  Indians  and  the  millions  of  the  human 


WYANDOTT   SIISSICN.  361 

race  who  were  perishing  for  the  bread  of  life.  But  these 
transient  convictions  dying  away,  how  soon  do  we  fall 
into  a  sleep,  and  dream  of  the  world — its  riches,  its  hon 
ors,  its  pleasures  ?  But  death  will  soon  knock  at  our 
doors,  and  say,  "  Give  an  account  of  thy  stewardship) 
for  thou  mayest  be  no  longer  steward."  Then  it  will  be 
too  late,  and  we  shall  say  in  despair,  "  The  harvest  is 
past,  the  summer  is  ended,  and  we  are  not  saved." 

I  will  here  entertain  the  reader  with  an  address  which 
I  heard  on  a  certain  occasion,  (in  a  love  feast,  in  De 
cember,  1837.)  A  good,  simple-hearted  German  arose 
in  the  love  feast,  and,  after  a  brief  introduction,  said, 
"  I  am  very  bad  man.  I  have  vowed  to  the  Lord,  but 
I  have  not  paid  my  vows.  When  I  did  read  de'  counts 
of  de  missions,  I  did  bromish  mine  Got  I  vould  give 
*iin  den  thallers  a  year  for  dem  missions;  but  I  did 
not  do  it.  Den  de  Lord  did  take  from  me  eight  hunder 
thallers  ;  and  I  went  to  de  glass  meetin',  and  de  breacher 
did  aks  me,  '  Vot  is  de  matter?'  and  I  did  say,  <I  am  a 
bad  man.  I  did  bromish  de  Lord  den  thallers  a  year  for 
de  missions,  and  I  did  not  do  it.  And  now  dare  is  my 
pocket-book — duke  it  out,  for  I  am  'fraid  I  vill  not  pay 
mine  vows.'  Every  year  since,  I  has  paid  de  Lord  de 
den  thallers ;  and  he  has  given  me  back  mine  money, 
and  more  too,  and  he  has,  last  night,  conwerted  my  two 
childer." 

How  much  is  lost  by  covetousness,  and  by  not  laying 
up  in  the  Lord's  treasury  !  It  is  in  that  bank  only  that 
deposits  are  perfectly  safe,  "Where  neither  moth  nor 
rust  doth  corrupt,  and  where  thieves  do  not  break  through 
nor  steal." 

From  this  meeting  we  returned  to  Baltimore,  and  in  a 

few  days  took  leave  of  our  friends  in  that  city,  and  in 
31 


362  HISTORY    OF    THE 

company  with  the  venerable  Bishop  M'Kendree,  we  vis 
ited  Washington  City.  Here  we  were  met  by  the  Hon. 
Judge  M'Lean  and  others,  and  took  lodgings  at  the 
Judge's,  by  arrange ment  and  previous  invitation.  We 
spent  a  few  days  in  the  city,  and  visited  Alexandria,  and 
from  thence  set  out  for  the  west. 

The  hope  of  soon  reaching  home  gave  us  a  cheerfulness 
we  had  not  felt  for  sometime.  Bishop  Soule  and  brother 
Durbin  accompanied  us,  as  they  were  bound  westward, 
so  that  we  had  a  very  pleasant  trip ;  and  after  an  absence 
of  nearly  three  months,  we  all  arrived  safe  at  home. 

It  was  very  obvious  that  the  health  of  Between-the- 
logs  was  declining  fast,  from  a  consumption  that  had  been 
progressing  for  sometime.  Although  he  was  scarcely 
able  to  attend  meeting,  yet  he  did  so  until  a  short  time 
before  his  death,  which  occurred  on  the  1st  day  of  Jan 
uary,  1827. 

On  our  arrival  at  home,  our  brethren  gave  an  account 
of  their  journey,  and  of  the  great  things  they  had  seen 
and  heard  of  religion ;  what  a  great  number  of  good  peo 
ple  they  had  seen ;  and  how  much  they  were  engaged 
to  send  the  Gospel  into  all  the  world.  They  exhorted 
their  people  to  feel  the  same  spirit,  and  to  hold  fast  their 
Christian  profession,  without  wavering,  to  the  end,  that 
they  might  at  last  be  brought  to  meet  their  brothers  and 
sisters  in  heaven  above. 

That  our  visit  was  attended  with  good  to  the  mission 
ary  cause,  will  be  seen  by  the  following  extract  of  a  let- 
tsr  from  an  association  of  ladies  in  Philadelphia : 

"Philadelphia,  September  20,  1826. 
"REV.  MR.  FINLEY:   Sir — Immediately  after  you  left 
this  city,  a  society  of  young  ladies  was  formed  for  the 


WYANDOTT   MISSION.  363 

purpose  of  assisting  to  clothe  the  children  of  the  mission 
school  under  your  superintendence.  On  me  devolves  the 
pleasure  of  announcing1  to  you,  that  they  have  so  far  suc 
ceeded  in  their  exertions  as  to  be  able  to  send  a  box  of 
goods.  We  have  endeavored  to  select  such  articles  as 
we  thought  would  be  most  useful  during  the  winter 
season. 

'*  The  following  is  an  inventory  of  the  articles  contain 
ed  in  a  box  which  we  have  consigned  to  the  care  of  Mr. 
Hall,  of  New  York,  to  be  forwarded  to  you  immediately : 
"  Sixty-one  and  three-fourth  yards  cassinet,  one  hun 
dred  yards  scarlet  flannel,  thirty-five  yards  linsey,  eighty- 
one  yards  unbleached  domestic  muslin,  sixty-one  and  a 
fourth  white  muslin,  fifty-eight  colored  cotton  handker 
chiefs,  thirty-two  pair  woolen  stockings,  forty-two  pair 
of  boots  and  shoes,  fifty-three  New  Testaments,  (a  dona 
tion  from  the  Bible  Society  of  Philadelphia,)  thirty-eight 
and  a  fourth  yards  of  cotton  check,  fifty-six  and  three- 
fourth  yards  of  domestic  gingham,  forty-one  yards  twill 
ed  domestic  stripe,  two  pounds  of  yarn,  one  and  three- 
fourth  pounds  of  thread,  (red  and  blue,)  thread,  binding, 
tapes,  pins,  sewing  cotton,  buttons,  scissors,  sewing  and 
knitting  needles,  thimbles,  combs,  eight  boy's  waistcoats, 
and  three  pair  of  striped  blankets. 

"  The  books  with  *  Wyandott  mission,'  and  John  and 
Sarah  Gilder's  names  in  them,  were  sent  to  Mr.  Mer- 
win's,  after  Mr.  Finley  had  left  the  city.  They  were 
sent  to  us  with  a  request  that  we  should  forward  them 
with  the  goods. 

"A  bundle  for  Mr.  and  Mrs.  Finley,  and  Mr.  and  Mrs. 
Brooke ;  a  small  parcel  for  Mononcue,  Between-the-logs, 
and  Mr.  Brown,  and  their  wives. 

*•  Ours  \3  an  infant  society,  which  received  its  first 


364  HISTORY    OF    THZ 

impulse  from  your  visit  to  our  city,  accompanied  by  our 
Wyandott  brethren.  It  is  now  about  six  weeks  since  it 
was  first  organized ;  and  we  feel  that  the  blessing  of  Heav 
en,  thus  far,  has  accompanied  our  labors. 

"  The  separate  parcels,  which  we  have  taken  the  liber 
ty  of  sending,  we  hope  will  be  accepted  as  a  small  token 
of  our  respect  and  remembrance. 

"  We  should  be  gratified  to  hear  from  you  when  the 
goods  are  received,  as  our  anxiety  will  be  great  until 
we  are  informed  of  their  safe  arrival.  We  should  also 
be  glad  to  know  what  articles  are  most  needed,  as  we 
hope  to  be  able  to  send  something  annually. 

" 1  remain  yours  respectfully,  in  behalf  of  the  Mana 
gers,  SARAH  B.  SARGENT,  Scc*y. 

"Rev.  James  B.  Finley." 

Nothing  can  give  the  missionary  more  pleasure,  amidst 
the  sufferings  and  privations  of  his  life,  than  to  be  sus 
tained  by  the  virtuous ;  and  especially  to  see  the  young 
and  rising  generation  employed  in  promoting  the  inter 
ests  of  Christ's  kingdom  among  men.  How  much  bet 
ter  this,  and  how  much  more  promising  for  the  next 
generation,  than  to  see  them  spending  their  precious 
time  in  the  morning  of  life,  in  attending  theaters,  balls, 
and  other  fashionable  amusements  and  diversions-  o.f  the 
cities,  which 

"  Widen  and  strew  with  flowers  the  way 
Down  to  eternal  ruin." 

We  found  that  during  our  absence  on  this  journey,  the 
work  had  still  progressed,  under  the  watchful  care  and 
faithful  labors  of  the  Rev.  J.  C.  Brooke  and  wife.  The 
mission  school  was  in  the  full  tide  o»f  successful  operation. 


WtANDOTt   MISSION. 

How  fur  this  mission  had  succeeded  in  bringing  this 
nation  of  Indians  under  the  influence  of  Christianity  and 
civilization,  will  appear  by  the  following  extract  from 
the  Report  of  Judge  Leib  to  the  Secretary  of  War,  made 
in  1826.  The  Judge  was  the  government  agent  to  visit 
all  the  Indian  mission  schools  to  which  the  government 
had  made  appropriations  of  money  to  aid  the  work : 

"  On  Tuesday,  the  10th  of  November  last,  I  left  De 
troit  for  Upper  Sandusky,  where  I  arrived  on  the  12th, 
and  found  this  establishment  in  the  most  flourishing  state* 
All  was  harmony,  order,  and  regularity,  under  the  super 
intending  care  of  the  Rev.  Mr.  Finley.  Too  much  praise 
cannot  be  bestowed  on  this  gentleman.  His  great  good 
sense,  his  unaffected  zeal  in  the  reformation  of  the  Indi- 
tms,  his  gracious  manners,  and  conciliating  disposition, 
fit  him,  in  a  peculiar  manner,  for  the  accomplishment  of 
his  purpose ;  and  the  fruits  of  his  labors  are  everywhere 
visible :  they  are  to  be  found  in  every  Indian  and  Indian 
habitation.  By  Indian  habitation  here  is  meant  a  good 
comfortable  dwelling,  built  in  the  modern  country  style, 
with  neat  and  well  finished  apartments,  and  furnished 
with  chairs,  tables,  bedsteads,  and  beds,  equal,  at  least, 
in  all  respects,  to  the  generality  of  whites  around  them* 
The  Wyandotts  are  a  fine  race,  and  I  consider  their  civ 
ilization  accomplished,  and  little  short  in  their  general 
improvement  to  an  equal  number  of  whites  in  our  fron 
tier  settlements.  They  are  charmingly  situated  in  a  most 
fruitful  country.  They  hunt  more  for  sport  than  subsis 
tence,  for  cattle  seem  to  abound  among  them,  and  their 
good  condition  gives  assurance  of  the  fertility  of  their 
soil  and  the  rich  herbage  which  it  produces;  for  the 
land  is  everywhere  covered  with  the  richest  blue  glass. 
31* 


366  HISTORY  «?r  mm 

They  mostly  dress  like  their  white  neighbors,  ami  seem 
as  contented  and  happy  as  any  other  portion  of  people  I 
ever  saw.  A  stranger  would  believe  he  was  passing 
through  a  white  population,  if  the  inhabitants  were  not 
seen  -7  for  beside  the  neatness  of  their  houses,  with  chim 
neys  ami  glazed  windows,  you  see  horses>  cows,  sheep, 
and  hogs,  grazing  everywhere,  and  wagons,  harness, 
plows,  and  other  implements  of  husbandry,  in  their 
proper  places.  In  short,  they  sue  the  only  Indians  with 
in  the  circle  of  my  visits,  whom  I  consider  as  entirely 
reclaimed,  and  whom  I  should  consider  it  &  cruelty  to 
attempt  to  remove.  They  ought  to  be  cherished  and 
preserved  as  the  model  of  a  colony,  should  any  be  plant 
ed  and  nurtured  in  remote  places  from  our  frontier  settle 
ments.  They  are  so  far  advanced,  in  my  opinion,  as  to 
be  beyond  the  reach  of  deterioration.  The  whole  settle 
ment  may  now  be  looked  upon  as  a  school.  Two  acres 
of  the  missionary  farm  have  been  cleared  and  inclosed 
since  last  year,  and  sown  with  timothy  seed,  and  about 
eighteen  acres  cleared  which  were  before  inclosed  and 
sown  with  wheat.  There  is  but  one  male  teacher,  who 
instructs  the  children  in  spelling,  reading,  writing,  arith 
metic,  and  grammar.  There  are  seventy  children  frora 
four  to  twenty  years  of  age — thirty-four  boys  and  thirty- 
six  girls.  The  wife  of  the  school-master  assists  her  hus^ 
band,  and  instructs  the  girls  in  knitting,  spinning,  &c. 
The  children  are  contented  and  happy.  There  are  two* 
men  regularly  hired,  who  work  on  the  farm  under  the- 
direction  of  the  Rev.  Mr.  James  Gilruth,  who  appears  to 
be  an  able  and  experienced  husbandman.  The  boys  as 
sist  in  the  farming  operations.  A  good  and  handsome- 
stone  meeting  house,  forty  feet  in  length  by  thirty  in* 
breadth,  has  been  erected  since  last  year*  It  is  hand- 


WYANDOTT   MISSION.  367 

somely  and  neatly  finished  inside.  There  are  of  the 
Wyandotts  two  hundred  and  sixty  who  have  become 
members  of  the  Church.  They  are  divided  into  ten 
classes,  in  which  there  are  thirteen  leaders,  five  exhort- 
ers,  and  five  stewards.  Some  of  the  largest  boys  belong 
ing  to  the  school  are  about  learning  trades.  Forty-three 
acres  of  ground  have  been  sown  in  cwnT  ten  laid  down 
in  grass,  and  three  appropriated  for  a  garden,  since  my 
last  visit.  The  farm  is  well  supplied  with  horses>  oxen, 
cows,  and  swine,  and  all  the  necessary  farming  utensils-, 
I  cannot  forbear  mentioning  a  plan  adopted  by  this  tribe, 
under  the  auspices  of  the  superintendent,  which  promises 
the  most  salutary  effects.  A  considerable  store  has  been 
fitted  up  on  their  reserve,  and  furnished  with  every  spe 
cies  of  goods  suited  to  their  wants,  and  purchased  with 
their  annuities.  An  account  is  opened  with  each  indi 
vidual  who  deals  thereat,  and  a  very  small  profit  required. 
Mr.  William  Walker,  a  quadroon,  one  of  the  tribe,  a 
trust-worthy  man,  and  well  qualified  by  his  habits  and 
education  to  conduct  the  business,  is  their  agent.  The 
benefits  resulting  from  this  establishment  are  obvious-. 
The  Indians  can  at  home  procure  every  necessary  article 
at  a  cheap  rate,  and  avoid  not  only  every  temptation 
which  assails  him  when  he  goes  abroad,  but  also  great 
imposition.  What  he  has  to  sell  is  here  purchased  at  a 
fair  price.  The  profits  of  the  store  are  appropriated  to 
the  general  benefit.  This  plan,  it  seems  to  me,  promises 
many  advantages.  The  merchandise  with  which  this 
store  is  furnished,  was  bought  in  New  York,  on  good 
terms.'1 


368  HISTORY    OF    THE 


CHAPTER  XVI. 

Conference  year  commencing  in  1826 — Rev.  James  Gilruth  ap 
pointed  missionary  to  the  Wyandotts — Death  of  Between-the-logs — 
Bishop  M'Kondree's  last  visit  to  the  mission — Rev.  John  P.  Fin- 
ley — The  Bishop's  pastoral  care  of  the  mission — Holds  a  council 
with  the  chiefs — His  address  to  them — Their  reply — Notes  of  this 
council,  taken  by  the  Bishop — His  notice  of  some  of  their  peculiar 
customs — Scionta,  formerly  high  priest  of  the  heathen  party — His 
conversion  noticed — The  Bishop's  valedictory — Affecting  parting 
scene— The  Bishop,  the  author,  and  others,  set  out  for  Urbana — 
Indian  provision  for  the  journey — Incidents  on  the  way — Reflec 
tions  concerning  the  Bishop's  plainness  and  humility — Indian  "  cold 
coffee" — Arrival  at  Urbana — Bishop's  letter  to  Editors  of  the  Meth 
odist  Magazine — Slander  against  the  author  investigated  and  refu 
ted — Certificate  of  the  chiefs  in  his  favor — Young  Ladies'  Wyan- 
dott  Missionary  Society  of  Philadelphia — Letters  from  same. 

AT  the  conference  held  at  Hillsborough,  October  4th, 
1826,  the  health  of  the  author  was  such,  that  it  was 
deemed  inexpedient  for  him  to  be  returned  again  as  mis 
sionary  ;  and  the  Rev.  James  Gilruth  was  appointed  to 
take  charge  of  the  Wyandott  mission,  whilst  I  remained 
as  superintendent. 

This  year  the  mission  sustained  incalculable  loss  in  the 
death  of  that  distinguished  and  useful  chief,  Between-the- 
logs.  A  letter  from  Upper  Sandusky,  dated  December 
22d,  1826,  gives  the  following  information  respecting  his 
illness  and  approaching  death : 

"  Before  this  reaches  you,  I  have  no  doubt  we  shall 
lose  our  excellent  chief,  brother  Between-the-logs.  He 
will,  in  all  human  probability,  have  bid  farewell  to  the 
shores  of  mortality,  and  will  have  gone  to  enjoy  that  rest 
which  remains  for  the  people  of  God.  He  is  now  lying 
very  low  with  that  merciless  destroyer,  the  consumption; 


WYANDOTT   MISSION.  369 

and   his   recovery  is    entirely  hopeless.     We  have  no 
doubt  our  brother's  end  will  be  triumphant." 

The  mournful  event  of  his  death,  which  occurred  on 
the  first  of  January,  1827,  is  announced  in  the  following 
extract  of  a  letter  from  the  Rev.  James  Gilruth,  to  a  gen 
tleman  in  Philadelphia,  dated  Upper  Sandusky,  January 
20th,  1827: 

"When  I  commenced  this  letter,  I  had  no  thought  of 
saying  any  thing  with  respect  to  the  mission ;  but  believ 
ing  that  you,  as  a  friend  of  Zion,  would  take  pleasure  in 
every  thing  that  relates  to  the  advancement  of  the  Re 
deemer's  kingdom,  I  shall  give  you  a  succinct  account  of 
the  work  of  the  Lord,  and  the  state  of  things.  Our 
meetings  are  large :  the  trickling  tear,  and  expressive 
gesture,  often  bespeak  a  heart  under  the  influence  of  di 
vine  grace.  Four  have  joined  society  since  I  came  to 
the  mission. 

"  Brother  Between-the-logs  is  gone  to  rest.  He  died 
in  the  Lord,  on  the  1st  day  of  January,  1827;  but  as 
brother  Finley  intends  writing  for  the  Methodist  Maga 
zine  an  account  of  the  life  and  death  of  this  excellent 
chief,  I  shall  not  enter  into  particulars. 

11  Our  school  is,  perhaps,  larger  at  this  time  than  it  has- 
ever  been.  Our  children  are,  at  present,  very  healthy 
in  general,  though  about  a  month  ago  they  were  much 
afflicted  with  colds,  of  which,  together  with  worms,  one 
(Richard  Whatcoat)  died. 

14  There  is  some  reason  to  believe  that  the  Lord  has  a 
people  even  among  these  children.  At  a  prayer  meeting, 
sometime  ago,  there  was  evidence  of  several  being  con 
verted,  and  others  deeply  affected.  In  short,  it  was  a 


370  HISTORY    OF    THE 

season  of  heavenly  joy  to  our  souls.  The  children  have 
regular  prayer  meetings  on  Wednesday  and  Sunday  even 
ings.  Sabbath  mornings  are  devoted  to  reciting  cate 
chism,  in  which  there  is  much  emulation  and  correctness. 
In  fine,  I  am  happy  to  state,  that  at  present,  things  move 
well.  Among  our  greatest  troubles  is  the  want  of  house 
room  and  bedding,  our  houses  being  too  small  and  uncom 
fortable;  but  notwithstanding,  we  are  not  discouraged. 
"We  hope  tli.it  the  friends  of  Zion  will  remember  us, 
that  the  God  of  all  grace  may  be  with  us.  I  beg  an  in 
terest  in  all  your  prayers." 

In  June,  this  year,  (1827,)  Bishop  M'Kendree  made 
his  last  visit  to  the  Wyandotts.  Perhaps  no  man  ever 
took  a  deeper  interest  in  Indian  missions,  or  the  welfare 
of  the  Indians,  than  Bishop  M'Kendree.  He  was  the 
first  person  I  ever  heard  suggest  a  Methodist  mission 
among  them.  In  the  summer  of  1817,  at  a  camp  meet 
ing  held  in  Jefferson  county,  Ohio,  he  made  an  engage 
ment  with  my  brother,  the  Rev.  John  P.  Finley,  to  go 
to  the  Wyandott  nation  as  a  missionary  and  school 
teacher.  But  the  uncertain  possession  of  their  lands, 
and  their  unsettled  condition,  prevented  this  contemplated 
plan  from  being  put  into  operation  at  that  time;  and  be 
fore  the  circumstances  of  the  Indians  would  seem  to  jus 
tify  the  commencement  of  a  school,  my  brother  was  em 
ployed  at  Augusta  College. 

From  the  commmencement  of  a  regular  mission  at 
Upper  Sandusky,  the  Bishop  not  only  used  all  his  in-> 
fluence  to  sustain  and  encourage  it,  but  with  his  pres^ 
ence  and  advice,  afforded  the  mission  great  help.  The 
establishment  and  the  Indians,  looked  up  to  him  as  the 
Mi-tt-wah-nu-zes-tot-sc.e,  (the  head  preacher,  or  father 


WYANDOTT    MISSION'.  371 

of  us  all:)  He  visited  the  mission  three  times  in  per 
son,  examined  all  our  plans  of  operation,  as  well  as 
the  progress  of  the  children  in  learning  to  read,  write, 
&c.,  and  their  advancement  in  the  arts  of  husbandry  and 
housewifery.  He  set  the  example  of  industry,  and  gave 
them  many  interesting  lectures.  He  visited  from  house 
to  house,  and  ate  at  their  tables,  conversed  freely  on  all 
subjects  that  pertained  to  their  spiritual  and  temporal 
welfare,  and  gave  such  advice  as  his  best  judgment  dic 
tated.  The  whole  nation  venerated  and  loved  him,  and 
when  he  made  a  visit,  it  was  a  time  of  rejoicing  with 
us  all.  The  last  visit  he  made  was  a  most  interesting 
one,  and  especially  the  council  he  spoke  of  in  his  letter, 
with  twenty  of  the  chiefs  and  principal  men. 

This  council  was  held  near  the  house  of  An-daw-yaw- 
way,  (or  Peacock,)  under  the  shade  of  some  wild  cherry 
trees.  When  all  were  assembled,  the  Bishop,  and  the 
whole  assembly  with  him,  bowed  before  the  throne  of 
grace,  and  he  offered  up  prayers  to  God  for  the  mission, 
school,  nation,  and  for  the  universal  spread  of  Christian 
principles,  until  all  the  world  should  embrace  the  Gospel 
•of  Christ  and  the  blessings  of  civilization,  and  for  God's 
blessing  on  the  deliberations  of  the  council. 

After  prayer,  he  addressed  them  in  the  following  man 
ner: — "Dear  brothers,  God,  in  whose  hands  are  all  our 
lives,  and  all  our  blessings,  has  brought  us  together  this 
day,  in  health  and  peace ;  and  it  has  been  with  some  pain 
and  affliction  that  I  have  got  here,  to  see  and  speak  to  you 
once  more.  I  am  getting  old.  My  head  is  white,  and 
my  limbs  are  stiff.  I  cannot  walk  or  ride,  as  I  once 
could.  I  am  drawing  nigh  to  my  grave.  But  although 
my  body  is  old  and  almost  worn  out,  yet  my  soul  feels 
as  young  as  ever,  and  I  still  feel  as  if  I  wanted  to  travel 


372  HISTORY    OF    THE 

to  the  ends  of  the  earth,  to  preach  Jesus  as  the  Savior  of 
all  men.  I  have  called  you  together  at  this  time,  to  hear 
from  you  what  your  enjoyments  are,  and  to  know  how 
your  school  and  societies  prosper ;  what  your  national 
concerns  are,  and  whether  you  could  suggest  any  thing 
that  would  be  of  advantage.  I  also  wish  some  account 
of  your  history,  customs,  or  manners." 

After  some  deliberation,  one  of  the  chiefs  arose  and 
stated  that,  so  far  as  he  was  able  to  judge,  the  Church 
was  doing  well ;  that  all  who  had  families,  kept  up  prayer 
night  and  morning;  and  it  was  now  delightful  to  hear, 
instead  of  the  drunkard's  song  and  yell,  the  sound  of 
the  Indian  flute,  and  the  beat  of  the  turtle  shell,  rolling 
from  every  house,  almost  down  the  plains  of  the  San- 
dusky.  Instead  of  the  yell  of  the  murderer,  flying,  af 
ter  having  given  the  fatal  stab  or  blow  with  his  knife  or 
tomahawk,  to  some  one  of  the  nation,  and  the  cries  of 
his  weeping  wife  and  children,  peace  now  covers  every 
wigwam  and  house,  and  the  songs  of  the  pious,  and  the 
prayers  of  the  father  and  mother  are  rising  up  to  the 
Great  Spirit.  "O  father,"  said  he,  "this  makes  our 
hearts  rejoice  greatly.  Our  children  now  join  with  us 
in  these  exercises;  and  when  they  come  home  from 
school,  they  sing  of  Jesus,  and  talk  of  Jesus,  and  tell  us 
they  are  happy.  This  makes  the  tears  flow  from  our 
eyes,  and  our  poor  hearts  are  made  glad.  We  often 
thank  God  and  his  good  people,  for  sending  this  blessed 
Gospel  to  us,  teaching  us  and  our  children  the  way  to  be 
happy.  Our  class  meetings  are  well  attended ;  and  when 
we  meet  together,  if  there  are  some  of  us  dull  and  heavy, 
there  are  always  some  who  are  not;  and  when  they 
speak,  those  that  are  dull  soon  catch  the  flame,  and  be 
fore  our  meetings  are  over,  we  are  all  made  strong  again 


W¥A.NDOTT    MISSION. 

in  the  love  of  God.  This  meeting  is  very  good  for  us, 
for  it  keeps  us  up,  and  brings  us  nigh  together.  Here 
we  renew  our  acquaintance  every  week,  and  feel  like 
helping  one  another  on  the  way  to  the  good  world  above. 
Our  leaders  are  faithful  in  their  work :  they  are  always 
first,  and  at  the  time,  and  inquire  into  our  state.  If  any 
one  should  stumble  and  fall,  they  are  first  to  help  to  lift 
them  up.  Father,  we  are  a  weak  people,  and  are  just 
like  children  beginning  to  walk,  and  sometimes  we  stum 
ble  out  of  the  way,  and  sometimes  fall  down.  But  our 
ministers  and  leaders  watch  over  us ;  and  if  any  one  falls 
and  gets  discouraged,  and  thinks  he  must  give  out,  then 
they  run  and  help  him,  so  that  we  are  well  taken  care  of. 
Our  prayer  meetings  are  good,  and  well  attended;  the 
Gospel  is  preached  to  us,  so  that  we  have  meat  for  the 
weak,  and  meat  for  the  strong.  Religion  has  done  much 
for  us  in  another  way.  It  has  made  us  more  industri 
ous.  In  old  times  our  women  had  to  do  all  the  work : 
raise  our  corn,  cut  our  wood,  and  carry  it;  dress  our 
skins,  make  and  mend  our  moccasons  and  leggins ;  cook 
our  victuals,  and  wash  our  clothes.  The  men  did  noth 
ing  but  hunt  and  drink,  and  feast  and  dance.  But  now 
men  have  seen  it  was  their  duty  not  to  make  pack-horses 
of  their  wives  and  children,  but  to  work  themselves.  So 
you  see,  father,  since  you  first  came  among  us,  how  our 
houses  have  changed.  Instead  of  the  wigwam,  we  have 
hewed  log  houses,  shingled  roofs,  and  good  brick  chim 
neys.  We  have  beds  to  sleep  on  at  night,  and  chairs  to 
sit  down  on,  and  tables  at  which  to  eat ;  and  these  are 
kept  clean  by  our  wives.  They  now  work  in  the  house, 
and  we  work  out  in  the  field.  Now  religion  has  done  all 
this  for  us ;  and  as  it  is  a  clean  thing,  and  a  working 
thing,  it  makes  all  clean  where  it  comes,  and  sets  all  to 
32 


374  HISTORY  OF  THE 

work  right.  Before  it  came  among  us,  we  were  a  lazy 
and  dirty  people.  You  see  our  fields  are  made  large, 
and  well  fenced  with  good  rails,  instead  of  brush.  We 
have  horses,  and  oxen,  and  plows,  to  work  them  with, 
instead  of  our  squaws  and  their  hoes.  You  see  that  our 
plains  have  much  increased  in  stock,  which  we  used 
to  starve  to  death  in  winter ;  but  now  we  cut  and  mako 
hay  for  our  cattle,  and  we  have  a  great  increase.  We 
are  a  happier  people  now  than  we  ever  were ;  and  we 
think  we  are  a  much  better  people  now  than  we  ever 
were."  [Here  the  speaker  was  reminded  by  the  rest  of 
another  topic,  which  he  was  likely  to  forget,  and  he  con 
tinued.]  "  There  is  another  thing  we  were  accustomed 
to  do  in  our  dark  state.  We  used  to  change  our  wives 
whenever  we  chose  so  to  do ;  sometimes  for  the  slight 
est  offense,  and  often  to  gratify  our  evil  passions.  Some 
men  and  women  changed  their  wives  and  husbands  often- 
er  than  they  did  their  dirty  clothes.  This  we  did  ignor- 
antly,  for  then  we  did  not  know  it  was  any  harm.  But 
it  was  a  great  evil,  and  brought  great  distress  sometimes 
on  our  women  and  children,  and  often  great  quarrels 
among  men.  We  now  see  plainly  that  those  who  ran 
about  so,  and  were  not  contented  with  any  one  but  for  a 
few  weeks  or  days,  never  raised  any  children.  They 
always  died  when  they  were  young.  Now  this  practice 
is  almost  entirely  done  away  with,  and  our  people  get 
lawfully  married,  and  live  happy.  We  now  see  why 
God  gave  man  this  good  law  of  marriage.  But  there  is 
another  thing  which  speaks  for  itself,  and  that  is :  before 
God  sent  us  these  ministers  and  the  Gospel,  we  were  a 
nation  of  drunkards — both  men  and  women,  and  children, 
with  but  few  exceptions.  This  was  the  worst  of  all  our 
sins ;  for  as  soon  as  whisky  and  rum  got  into  us,  it 


WYANDOTT    MISSION'.  375 

brought  murder  into  our  hearts;  and  when  drunk,  we 
were  all  out  of  our  senses.  Sometimes  we  killed  our 
wives,  children,  and  friends.  It  made  us  poor,  starved 
our  wives  and  children,  made  us  beggars  and  thieves, 
and  brought  the  worst  of  evils  upon  us.  Many  of  our 
people,  by  running  their  horses  while  drunk,  have  been 
thrown  off  and  killed.  Many  others  have  been  frozen 
to  death  when  drunk.  Some  have  fallen  into  the  fire* 
and  were  burned  to  death.  We  call  this  fire  water  the 
destroyer  of  our  nation.  Yet  the  whites  brought  it  in 
barrels  all  around  us :  almost  in  every  house,  and  gave  it 
until  we  got  a  taste ;  then  there  was  no  stop  until  all  we 
had  was  taken  from  us. 

"Now,  brother,  we  are  much  indebted  to  brother  Fin- 
ley  for  the  victory  we  have  obtained  over  this  dreadful 
enemy.  He  lifted  up  his  warning  voice,  and  showed  us 
this  great  evil.  He  did  not  go  behind  the  trader's  back, 
but  to  his  face  told  him  and  us  of  this  great  sin.  The 
traders  and  the  drinking  Indians  hated  him,  and  tried 
every  way  to  put  him  down.  They  strove  too  to  turn 
us  against  him.  Yet  he  never  minded,  but  kept  at  us, 
day  and  night,  to  leave  it  off,  and  we  could  not  withstand 
his  words.  They  wrere  good  and  strong  words.  Many 
of  our  chiefs  joined  in  with  him ;  and  they  all  took  fast 
hold  of  this  evil,  and  cast  it  out.  The  traders  used  to 
send  for  some  of  our  drinking  Indians,  and  give  it  to 
them  until  they  would  get  drunk,  and  then  send  them  to 
quarrel  with  the  rest.  At  last,  brother  Finley  proposed 
that  we  should  have  a  store  of  our  own  for  the  nation  ; 
and  he  showed  us  that  it  would  be  much  better  for  us. 
Our  goods  would  not  cost  us  half  so  much  as  they  did 
now,  and  then  we  could  always  get  a  fair  price  for  our 
own  fur  and  skins ;  then  our  people  would  not  be  ex- 


376  HISTORY    OF    THE 

posed  to  this  great  evil,  and  to  the  impositions  of  the 
traders.  He  proposed  that  we  should  set  apart  a  portion 
of  our  annuities  for  this  purpose,  and  that  the  store  should 
be  the  common  stock  of  the  nation,  and  the  pro  (its  should 
be  equally  divided.  After  much  deliberation,  we  thought 
it  would  be  a  good  plan,  and  we  agreed  to  it;  a-nd  when 
brother  Finley  and  the  chiefs  went  to  the  great  city,  the 
arrangements  and  the  oversight  of  this  store  was  com 
mitted  to  him  and  the  agent,  and  one  of  our  young  men, 
William  Walker,  who  was  eminently  qualified  to  take 
the  charge  of  it.  We  have  found  this  to  be-  one  of  the 
best  things  for  us  ;  so  that  wo  are  now  supplied  with  our 
goods  at  half  what  they  used  to  cost  us.  Now  this  great 
temptation  is  somewhat  re-moved  from  us,  so  that  there 
is  now  not  more  than  fifteen  persons,  or  thereabout,  in 
cur  nation,  that  will  drink  at  all.  From  a  nation  of 
drunkards,  ivc  have  become  a  sober  people." 

I  have  before  me  notes  taken  at  this  council,  in  Bishop 
M'Kendree's  hand  writing,  respecting  some  of  the  tradi 
tions  of  this  people,  from  which  I  extract  the  following : 

"The  Wyamlott  nation  is  divided  into  ten  tribes* 
Formerly,  these  tribes  were  very  numerous.  Each  tribe 
had  its  head  chief,  or  ruler,  who  possessed  high-  authori 
ty,  and  lived  in  the  confidence  of  his  tribe.  There  is  a 
tradition  among  them,  that  there  were  o-riginally  twelve 
tribes ;  but  two  of  them  are  said  to  be  lost,  and  they  hare 
no  remaining  account  of 'them.  The  tribes  are  now  very 
much  reduced ;  and  two  of  them  are  nearly  extinct,  be 
ing  so  few  in  number  that  they  have  no  chief.  There 
are,  therefore,  now  but  eight  tribe  chiefs  to  this  nation, 
seven  of  whom  were  present  at  this  council,  and  all  pro 
fessors  of  religion..  Tiie  other  thirteen,  were  principal 


WYANDOTT   MISSION.  37t 

men  of  the  nation.  Their  tribe  law  is  kept  up  by  the 
mother's  side.  All  her  children  belong  to  her  tribe ;  and 
the  reason  assigned  for  this  is,  that  if  it  was  kept  up  by 
the  man's  side,  there  would  often  be  confusion  and  de 
ception,  so  that  the  thing  could  not  finally  be  settled. 
But  now  there  can  be  no  dispute  in  settling  the  matter 
respecting  the  members  of  the  different  tribes.  Of  the 
origin  of  this  custom,  they  have  not  the  most  distant 
knowledge,  but  suppose  it  was  so  from  the  beginning, 
and  that  the  Great  Spirit  directed  it  to  be  so.  There  is 
no  crime  or  offense  that  can  be  committed  among  them, 
that  is  so  heinous,  and  so  much  reprobated,  as  the  viola 
tion  of  this  law:  that  men  and  women  of  the  same  tribe 
shall  not  marry  among  one  another,  or  have  any  sexual 
intercourse  ;  and  for  its  violation  they  have  sometimes 
been  put  to  death.'* 

Among  the  chiefs  present,  the  Bishop  notes  the  War- 
pole,  (or  Secretary  of  War.)  This  man  continued  long 
in  opposition  to  Christianity,  but  at  length  yielded  to  be 
saved  by  grace.  When  the  late  chief,  Deunquot,  died, 
his  office  was  to  be  filled  by  the  Warpole,  until  another 
one  was  chosen  or  set  up.  On  this  occasion,  there  was 
great  anxiety  manifested  by  the  heathen  party  to  have 
one  chosen  to  fill  Deunquot's  place,  who  should  hold  the 
same  heathen  principles.  Hence  his  tribe  met,  and  set 
up  his  nephew,  Sa-ra-has — a  fine  young  man,  but  not 
religious.  The  rest  of  the  tribes  paid  no  attention  to 
this  selection,  for  it  was  not  their  prerogative  to  nominate 
the  successor.  It  belonged  to  the  Bear,  the  Deer,  and 
the  Big  Turtle  tribes  to  nominate,  but  all  voted  in  the 
election.  The  principal  part  of  the  chiefs  and  head  men 

of  the  nation,  now  wanted  to  change  their  old  Indian 
32* 


378"  HISTORY    O'F   THE- 

custom  of  being1  obliged  to  take  their  head  chief  out  of 
the  royal  tribe,  and,  therefore,  delayed  their  nomination, 
and  let  the  Warpole  act  as  head  ehief.  After  counseling, 
they  agreed  to  have  the  head  chief  and  eight  counselors 
chosen  by  election,  every  year,  on  New  Year's  day. 
Thus  they  have  changed  their  form  of  government,  and 
the  mode  of  choosing  their  governors.  Their  first  head 
chief  elected  according  to  the  new  plan,  was  the  Warpole.. 
This  man  was  wise- irr  counsel ;  and,  after  he  joined  the 
Church,  was  a  faithful  Christian,  humbly  walking  in  the 
ways  of  piety.  He  was  appointed  a  leader  and  an  ex- 
horter  in  the  Church,  and  was  chosen  as  a  deputy  to  at^- 
tend  the  annual  conference  once  or  twice. 

The  Bishop,  in  his  notes,  makes  mention  of  another 
person  of  distinction,  who.  was  present  at  the  council — 
Scionta.  He  was  the  high  priest  of  the  heathen  party, 
and  used  to  keep  regular  meetings  on  the  Sabbath,  and 
expound  the  Indian  religion,  and  exhort  them  to  faithful 
ness  in  their  worship  of  the  Great  Spirit.  This  man 
was-  present  at  the  first  quarterly  meeting  held  in  the 
new  stone  chapel  buik  for  the  nation,  and  was  then* 
awakened,  and  fell  to  the  floor  under  the  power  of  God,, 
and  cried  for  mercy,  and  found  it.  He  has,  ever  sinccy 
been  ai>  orname-nt  to  his  profession. 

In  this  interview  the  chiefs  spoke  of  the  schools  with* 
great  modesty,  saying  that  we  were  the  best  judges  of 
tiheir  utility — that  we  could  see  and  judge  for  ourselves,, 
but  that  they  calculated  to  derive  great  benefit  from 
them. 

The  Bishop  then  arose,  and  gave  them  his  valedic 
tory,  telling  them  that  they  should  see  his  face  no  more, 
and  that  he  wished  these,  his  last  words,  to  sink  deep 
into  their  hearts,  so  that  they  might  never  let.  go  their. 


W1TANDOTT    MISSION.  379 

present  religion  and  its  enjoyments.  "  You  see  and  ac 
knowledge,"  said  he,  "  that  it  has  done  great  good  for 
yon  and  your  children.  It  has  driven  away  your  dark 
ness,  and  opened  up  your  minds  to  God  your  Father; 
shining  on  you  through  Jesus  Christ  your  Savior,  and 
you  can  thus  read  your  title  to  heaven.  This  glorious 
hope  swells  your  bosoms  with  peace  and  heavenly  joy. 
The  Holy  Spirit  bears  witness  with  your  hearts-  that  you 
are  born  of  God ;  and  if  you  hold  fast,  I  shall  meet  you 
in  that  happy  world,  never  to  part  more.  Let  the  chiefs 
and  leaders  keep  up  a  faithful  watch  over  the  Church 
and  nation ;  and  exert  yourselves,  like  good  men,  to  put 
a  stop  to  all  vice.  Keep  your  children  at  school,  and  set 
a  good  example  before  them,  and  they  will  grow  up  to 
be  good  men  and  women,  and  bless  your  nation  when 
you  are  gone.  If  you  should  see  any  thing  wrong,  you 
can  correct  it,  by  writing  to  one  of  the  Bishops,  or  by 
attending  one  of  the  annual  conferences  of  the  preachers, 
and  making  it  known  to  them.  They  all  love  you  and 
your  nation.  Be  industrious.  Treat  your  wives  with 
great  tenderness  and  kindness.  God  gave  them  to  you 
for  your  comfort  and  help ;  and  if  your  property  should 
increase,  do  not  set  your  hearts  upon  it.  Live  in  peace, 
and  the  God  of  peace  shall  preserve  you  unto  eternal 
life." 

We  then  again  addressed  the  throne  of  grace.  All 
were  much  affected  at  this  solemn  parting  season.  After 
prayer,  every  man  went  forward,  shook  hands  with  this 
blessed  servant  of  God,  asked  an  interest  in  his  prayers, 
and  promised  to  meet  him  in  heaven.  The  Bishop  then 
lifted  up  his  hands  to  heaven,  the  tears  flowing  from  his 
eyes,  and  pronounced  his  last  benediction.  It  is  beyond 


380  HISTORY    OF    THE 

the  power  of  my  pen  to  give  an  adequate  description  of 
this  scene. 

When  we  left  the  mission  house,  on  this  occasion,  an 
Indian  sister  brought  me  two  small  bags  of  provisions, 
for  our  sustenance  through  the  wilderness,  until  we 
should  reach  the  settlement  on  the  waters  of  Mad  river. 
One  was  filled  with  parched  corn,  pounded  into  meal  and 
sifted,  then  mixed  with  sugar;  and  the  other  contained 
dried  venison,  pounded  fine  in  a  mortar,  and  also  mixed 
with  sugar.  These  I  put  into  my  saddle-bags ;  and  when 
we  had  journeyed  eighteen  or  twenty  miles,  to  the  cross 
ing  of  the  Scioto  river,  we  stopped  to  rest;  and  our  ven 
erable  Bishop,  being  much  fatigued,  spread  his  sheep 
skin  down  at  the  root  of  a  tree,  on  which  he  lay  down 
to  rest.  Dr.  Soule  and  myself  went  in  quest  of  spring 
water,  and  soon  found  some.  Here  I  introduced  my  bag 
of  parched  corn  meal,  and  poured  some  into  a  tin  cup, 
stirred  it  with  a  stick,  and  drank  it  off.  The  Doctor 
asked  me  what  it  was,  as  I  was  smacking  my  lips, 
after  the  delicious  draught.  I  told  him  I  was  taking  a 
cup  of  cold  coffee,  and  asked  him  if  he  would  have  one. 
After  telling  him  what  it  was,  he  followed  my  example, 
and  said  it  was  fine.  I  then  mixed  one  for  Bishop 
M'Kendree;  and  when  we  returned,  found  this  great 
and  good  man  of  God,  now  old  and  worn  out  with  the 
toils  of  life,  sleeping  sweetly  at  the  root  of  a  beech  tree. 

How  very  different  the  condition  and  appearance  of 
this  itinerant,  apostolic  Bishop,  from  those  mitered  heads, 
who  enjoy  all  the  luxuries  of  life,  and  lord  it  over  God's 
heritage  !  His  pillow  was  the  root  of  a  tree,  his  bed  the 
sheep  skin  on  which  he  rode,  his  curtains  the  friendly 
boughs  of  the  spreading  beech,  heaven  his  canopy,  his 
coffee  water,  corn  meal,  and  sugar,  and  his  meat  dried  and 


WYANDOTT    3!ISSIO!<r.  381 

pounded  venison.  When  he  awoke,  I  asked  him  if  he 
would  take  a  cup  of  our  missionary  coffee.  After  telling 
him  what  it  was  composed  of,  he  took  it,  and,  with  the 
rest  of  us,  thought  it  excellent  and  refreshing.  I  then 
produced  our  other  bag,  of  venison  and  sugar.  We  all 
sat  down  together  on  the  ground,  and  partook  of  a  goods 
meal,  which  very  much  refreshed  us.  Then  the  Bishop 
returned  thanks  to  Almighty  God,  for  spreading  such  a. 
table  for  us  in  the  wilderness. 

We  then  caught  our  horses,  that  were  feeding  on  grass 
and  brush,  and  went  on  our  way  rejoicing.  The  oh? 
gentleman  often  had  a  c-«p  of  this  coffee,  on  our  journey,, 
and  said  it  agreed  well  with  his  dyspeptic  condition.  Hey 
and  the  Doctor  philosophized  on  its  medicinal,  as  well  as 
its  nutritive  properties.  This  is  the  kind  of  provisions: 
the  Indian  mostly  carries  when  he  is  on  a  long  journey,, 
and  on  a  war  expedition. 

When  we  arrived  at  Urbana,  we  were  safely  housed 
at  the  dwelling  of  our  beloved  friend,  Judge  Reynolds. 
At  dinner,  the  Bishop  asked  me  to  prepare  a  glass  of  our 
cold  coffee,  which  he  exhibited  as  a  curiosity,  and  of 
which  all  at  the  table  tasted.  The  general  conclusion 
was,  that  it  was  excellent. 

While  at  Urbana,  the  Bishop  addressed  a  letter  to  the- 
editors  of  the  Methodist  Magazine,  an  extract  of  which 
was  published  in  the  Christian  Advocate  and  Journal,  of 
July  20,  1827,  and  is  as  follows: 

"  Urbana,  0.,  June  10,  1827. 

"  Yottrs  of  May  31st  was  received  while  we  were  at 
Sandusky.  Your  account  of  the  Sunday  school  and  tract 
affairs  is  gratifying.  I  recommend  all  our  societies  of 
this  description,  to  unite  in  our  general  union,  and  en- 


382  HISTORY    OF    THE 

courage  the  introduction  of  all  such  societies  everywhere, 
hut  am  sorry  to  find  so  little  life  in  this  part  of  our  mis 
sionary  work. 

"\Ve  reached  New  Lancaster,  in  this  state,  with  a 
foundered  horse.  To  continue  our  journey  with  him 
was  improper.  I  could  not  obtain  one  to  answer  our 
purpose,  either  by  purchase  or  for  hire,  at  that  place. 
My  mind  was  set  upon  visiting  the  mission,  unless  prov 
identially  prevented,  which  could  not  be  determined  with 
out  resorting  to  the  last  means.  Nor  was  I  willing  to 
disappoint  the  expectations  of  those  who  were  looking 
for  me.  Therefore,  on  the  4th  inst.,  I  left  the  foundered 
horse  and  carriage  in  care  of  my  kind  and  attentive  friend, 
Crist,  borrowed  a  saddle  and  bridle,  took  Dr.  Joshua 
Soule,  Jr.,  with  me,  and  set  out  on  horseback  for  San- 
dusky.  My  infirmities  rendered  the  undertaking  doubt 
ful,  but  it  was  necessary  to  satisfy  my  own  mind.  In 
the  evening  of  the  same  day  arrived  at  Columbus,  and 
met  brother  J.  B.  Finley,  according  to  previous  arrange 
ment.  On  Wednesday  preached  at  Idleman's  meeting 
house,  and  on  Thursday,  the  7th,  arrived  at  Sandusky, 
and  found  the  mission  family  and  school  children  in  good 
health.  The  next  morning,  brother  Gilruth  conducted 
us  over  the  farm. 

"It  is  supposed  they  have  about  one  hundred  and 
thirty  acres  under  cultivation,  fifty-three  of  which  are  in 
corn,  twenty-five  in  wheat,  and  the  balance  in  oats,  flax, 
potatoes,  and  a  variety  of  useful  vegetables  for  the  use  of 
the  family,  all  in  good  order,  and  promising  the  husband 
man  an  ample  reward  for  his  labor.  In  the  afternoon  we 
received  visits  from  Capt.  Cass,  the  agent,  Mr.  Lewis, 
and  some  of  the  Indians,  and,  with  the  assistance  of 
brother  Finley,  attended  to  the  examination  of  the  schol- 


WYANDOTT   MISSION.  383 

ars,  both  male  and  female.,  Many  of  the  children  who 
were  at  school  three  years  ago,  have  finished  their  edu 
cation  and  retired,  and  their  places  are  filled  by  another 
set  of  younger  children,  so  that  there  were  but  few  pres 
ent  whom  I  saw  three  years  ago ;  but  those  who  were  at 
school  then  are  now  considerably  advanced,  and  the 
young  scholars  are  progressing  as  well  as  could  be  ex 
pected  under  existing  circumstances.  The  mission  has 
labored  under  some  inconveniences  this  year.  In  conse 
quence  of  a  very  severe  winter  they  suffered  unusually. 
This  suggested  some  improvements,  but  from  want  of 
funds,  they  have  not  been  completed ;  however,  two 
large  stoves  have  been  purchased,  and  placed  in  the  mis 
sion  house.  It  is  hoped  that  these,  in  addition  to  the 
large  fire  places,  will  render  them  comfortable,  and  that 
they  will  still  pursue  their  accustomed  course  of  success. 

"On  Saturday  morning,  Dr.  Soule,  accompanied  by 
Capt.  Cass,  the  agent,  whose  humane  and  kind  attention 
to  the  afflicted  natives  deserves  the  warmest  praise,  and 
Mr.  Walker,  an  interpreter,  visited  an  Indian  who  had 
broken  his  thigh  bone  and  two  of  his  ribs,  and  was  oth 
erwise  much  injured,  by  being  thrown  from  his  horse 
while  in  a  state  of  intoxication.  It  has  been  ascertained, 
that  not  more  than  fifteen  or  sixteen  of  the  Wyandotts 
are  addicted  to  intemperance,  and  this  unfortunate  crea 
ture  was  of  the  number.  Myself  and  brother  Finley 
visited  Capt.  Cass  and  some  of  the  natives  at  the  garri 
son  ;  and,  upon  the  return  of  the  Doctor,  dined  with  Mr. 
Lewis,  in  company  with  several  of  the  chiefs  of  the  na 
tion,  with  whom  we  had  a  conversation  preparatory  to  a 
general  interview,  which  was  appointed  to  be  held  on 
the  following  Tuesday. 

44  On  the  Sabbath  we  preached  to  a  large  Indian  con- 


384  HISTORY    OF    THE 

gregation.  Some  white  people  from  the  settlements  at 
tended.  Brother  Finley  spoke  to  great  advantage.  It 
had  a  powerful  effect.  The  Indians,  old  and  young, 
especially  the  school  children,  were  much  affected,  and 
hung  around  him  as  their  spiritual  father  and  particular 
friend.  It  was  a  good  meeting,  and  I  hope  its  beneficial 
effects  to  that  people  will  neither  be  forgotten  nor  lost. 

"  On  Monday,  accompanied  hy  brother  Finley,  Dr. 
Soule  and  an  interpreter,  visited  six  families  of  the  na 
tives,  observed  their  farms,  entered  their  houses,  con 
versed  freely  on  civil  and  religious  matters,  and  dined 
with  Mononcue,  where  we  conversed  with  ten  or  twelve 
of  his  acquaintances,  principal  men  of  the  nation,  and 
returned  to  the  mission  highly  gratified  with  our  visit. 
Their  improvements  are  considerable,  their  houses  com 
fortable,  and  their  manners  quite  respectable. 

"  On  Tuesday,  the  12th,  we  had  a  very  interesting  and 
profitable  interview  to  ourselves,  as  also  to  the  nation  and 
school,  with  twenty  principal  men  of  the  nation.  All  the 
chiefs  of  the  nation,  except  one,  who  still  retains  his 
heathenish  practices,  were  present.  All  the  natives,  who 
were  officers  of  the  Church,  were  present.  From  these 
we  obtained  a  very  pleasing  and  encouraging  account  of 
the  Church,  their  moral  conduct,  the  attention  of  the 
members  to  the  duties  of  their  respective  relations  as 
members  of  families  and  of  the  Church,  from  which 
their  attainments  in  vital  religion  appear  to  great  ad 
vantage. 

"From  this  council  we  obtained  an  account  of  the 
Wyandotts,  setting  forth  their  heathen  state,  the  intro 
duction  of  the  Gospel  among  them,  and  its  influence 
and  effects  on  their  civil,  religious,  and  social  character. 
They  modestly  alledged  their  want  of  qualification  as  a 


WYANDOTT   MISSION*  385 

reason  for  saying  but  little  with  respect  to  the  school, 
yet  spoke  of  its  utility  and  their  future  prospects  result 
ing  from  it,  in  a  very  pleasing  manner.  We  had  two 
interpreters,  and  pains  were  taken  to  obtain  the  correct 
ideas  of  the  Indians.  This  document  will  be  prepared 
and  sent  to  you  as  soon  as  possible* 

**  For  some  years,  materials  have  been  collecting  to 
bring  this  unfortunate  people  more  fully  to  public  view, 
which,  when  connected  with  this  official  account  from 
the  Indians,  may  form  outlines  for  the  history  of  that 
people. 

"  On  Wednesday  we  visited  ten  families,  and  dined  at 
the  house  of  John  Hicks,  in  company  with  some  of  the 
chiefs,  where  we  were  handsomely  entertained*  In  the 
afternoon  took  leave  of  the  mission  family,  preached  to 
the  Indians,  and  bade  them  farewell.  I  have  never  seen 
more  punctuality  and  faithfulness  among  preachers  and 
leaders,  than  among  these  Indians. 

"On  the  14th  we  left  Sandusky,  and  on  the  15th  ar 
rived  here,  at  least  sixty  miles.  To  me  this  has  been 
a  very  fatiguing  and  somewhat  afflicting  journey;  but 
the  weather  has  been  favorable,  and  I  have  been  support 
ed  far  beyond  my  expectation.  I  am  much  indebted  to 
brother  Finley  and  Dr.  Soule,  not  only  for  their  attention 
to  my  person,  but  for  the  use  of  their  saddles  and  horses, 
which  were  far  more  pleasant  than  my  own.  By  chang 
ing  at  pleasure,  and  resting  frequently,  I  have  been  sup 
ported,  and  trust  no  material  injury  will  result  from  my 
laborious  visit  to  the  mission. 

"  Yours  respectfully,  W.  M'KENDREE." 

In  the  course  of  the  last  year  some  of  my  enemies, 

who  never  slept,  tried  to  arouse  the  Indian  nation  against 
33 


386  HISTORY    OF    THE 

me ;  and  after  I  had  left  for  conference,  with  the  chiefs 
whom  the  Church  had  sent  to  represent  their  nation,  two 
others  followed,  with  charges  against  me.  These  char 
ges  were  investigated  before  Bishop  Hedding,  by  the  mis 
sionary  committee,  David  Young,  Jacob  Young,  and  Jas. 
Quinn.  They  were  found  to  be  nothing  but  some  tales 
that  had  been  put  into  circulation  by  some  fellows  of  the 
baser  sort;  and  when  I  was  there  with  the  Bishop,  the 
council  voluntarily  made  the  following  communication  to 
him,  and  without  my  saying  a  word  in  reference  to  the 
subject.  I  copy  it  from  the  Bishop's  certificate,  which 
lies  before  me : 

"At  the  house  of  our  friend,  John  Hicks,  Sandusky, 
June  13th,  1827:  Jonathan  Pointer,  the  interpreter,  in 
formed  me  that  Sum-mun-de-wat  desired  to  have  an  inter 
view  with  brother  Finley  and  me.     We  retired,  and  Sum- 
mun-de-wat  informed  us,  through  the  interpreter,  that  the 
leaders  who  complained  to  the  conference  last  fall,  against 
brother  Finley,  had  held  a  counsel  on  the  subject,  and 
had  sent  him  to  tell  us  their  minds ;  and  state,  as  the  re 
sult  of  their  deliberations,  that  their  letter  to  conference 
was  written  in   a  dark  hour,   after  brother  Finley  was 
gone;  that  they  were  influenced  to  write  it,   not  from 
their  own  knowledge,  but  from  evil  reports.     He  said 
their  minds  had  been  uneasy  ever  since  that  letter  was 
written.     They  thought  the  devil  was  at  the  bottom  of 
it.     They  confessed  they  did  wrong  in  writing  the  letter, 
and  felt  guilty  for  what  they  had  done,  asked  his  pardon, 
and  hoped  he  would   forgive   them,   and  relieve   their 
minds ;  and  furthermore  requested  that  I  should  inform 
the  next  conference  of  this  communication,  in  order  to 
remove  improper  impressions  from  their  minds.     Sum- 


WYANDOTT    MISSION.  387 

mun-de-wat  wished  to  say  something  for  himself  on  this 
subject,  and  added,  *I  put  my  mark  to  that  paper,  not 
from  any  thing  I  knew  about  it,  but  because  others  did 
so.  I  never  had  any  thing  against  brother  Finley.  I 
never  saw  him  do  any  thing  wrong.'  He  concluded 
with  some  of  the  most  pathetic  expressions  of  Christian 
friendship. 

"  Instead  of  granting  pardon,  Finley  assured  them 
that  he  had  never  been  offended.  He  had  too  much 
confidence  in  them  to  believe  the  thing  originated  with 
them.  The  business  was  concluded  in  a  very  affection 
ate  manner.  W.  M'KENDREE. 

"Ridgevitte,  June  25,  1827." 

As  I  had  been  most  bitterly  persecuted,  and  many  re 
ports  put  in  circulation  respecting  me — such  as,  that  I 
had  taken  the  chiefs  to  the  eastern  cities,  and  showed 
them  for  twenty-five  cents  a  sight,  and  put  the  money 
into  my  own  pocket ;  and  that  afterwards,  when  I  left 
the  mission,  I  had  robbed  it  of  valuable  property  to  the 
amount  of  three  wagon  loads  of  goods,  and  made  my 
escape  to  Kentucky — I  now  beg  leave,  for  the  sake  of 
the  cause  I  was  engaged  in,  and  to  guard  my  own  reputa 
tion  from  future  defamers,  to  record  here  the  following 
certificate,  given  voluntarily  by  the  chiefs  of  the  nation, 
without  seeking  for  it,  on  my  part: 

"  We,  the  chiefs  and  leaders  of  the  Wyandott  nation, 
have  been  acquainted  with  the  Rev.  James  B.  Finley  for 
seven  years — two  years  as  presiding  elder,  and  five  years 
as  missionary  in  our  nation—and  as  such,  the  chiefs 
thought  proper  to  give  him  a  name  in  the  Wyandott 
tongue,  which  is  Re-waw-waw-ah ;  and  we  do  say,  that 


388  HISTORY  or  THE 

we,  as  a  nation,  have  been  much  benefited  by  his  labors 
as  a  minister  of  the  Gospel ;  arid  he  has  done  us  much 
good,  and  we  do  not  know  that  he  has  done  wrong. 

"Mr.  Finley's  conduct  was  good,  as  a  minister  ami 
missionary  among  us.  We,  the  chiefs  and  leaders,  say 
this  from  our  hearts:  that  the  conduct  of  our  friend,  Mr. 
Finley,  is  that  of  an  honest  and  good  man ;  and  he  has 
done  much  good  for  us,  and,  we  think,  he  cannot  be 
guilty  of  a  mean  thing.  We  have  all  confidence  in  him. 
"  Given  under  our  hands  at  Upper  Sandusky,  January 
31st^  1826..  BET\VEEN-THE~LOGS,  his  X  mark. 

JOHN  HICKS,  his  X  mark. 

MONONCUE,  his  X  mark. 

ROHN-YEN-NESSV  his  X  mark. 

LITTLE  CHIEF,  his  X  mark. 

BIG,  RIVER,  his  X  mark. 

JAMES  BIG-TREE,  his  X  mark. 

JOSEPH  WILLIAMS,  his  X  mark. 

J.  HARRIIIOOT,  his  X  mark. 

SUM-MUX-DE-WAT,  his  X  mar?** 

SQIN-DA-TEE,  his  X  mark. 
"  Signed  in  presence  of  Isaac  Walker,  United 
States  Interpreter/* 

I  think  it  due  to  the  Young  Ljstdies*  Wyandott  Mis 
sionary  Society  of  Philadelphia,  to  record;  their  laud 
able  zeal  for  the  promotion  of  the  cause  of  God  among 
these  people.  This  wilf  abu,»dantly  appear  from  the  fol 
lowing  letters  addressed  to  me  by  that  society : 

"Philadelphia,  &tgust  17,  1827. 
"I  have  the  pleasure  to-  address  Mr.  Finley  on  behalf 
of  the  « Young  Ladies'  Wyandott  Missionary 


WYAttDOTT   MISSION.  389 

In  a  former  letter,  we  requested  to  be  informed  what  de 
scription  of  goods  were  most  needed,  that  we  might 
make  our  purchases  accordingly.  The  object  of  my 
writing,  at  present,  is  to  reiterate  this  request.  I  pre 
ferred  making  our  communication  to  Mr.  Finley,  as  we 
consider  him  the  father  of  the  nation,  and  the  one  most 
deeply  interested  in  their  concerns.  We  wish  to  know 
the  wants  of  the  children  for  the  ensuing  winter.  Mr. 
Finley  would  oblige  us  by  writing  immediately,  as,  by 
that  time,  our  moneys  will  be  collected,  and  we  can  send 
the  goods,  that  some,  at  least,  may  be  converted  into 
comfortable  clothing  ere  the  winter  season  commences. 
"We  feel  deeply  interested  in  the  situation  of  our  'red 
brethren;'  and  to  contribute,  in  the  smallest  degree,  to 
their  comfort,  is  a  source  of  unfeigned  pleasure  to  us. 
Their  claims  on  us  seemed  to  be  brought  nearer  to  our 
hearts  by  the  visit  of  the  chiefs  with  Mr.  Finley,  last 
year,  than  by  the  most  eloquent  appeals,  unaccompanied 
by  their  presence.  One  of  them  has  since  entered  into 
rest,  and  now  an  '  angel's  wing,'  a  seraph's  tongue  are 
his,  to  soar  through  all  the  host  of  heaven,  and  to  ascribe, 
1  Blessing,  and  honor,  and  glory,  and  power,  to  Him  that 
sitteth  upon  the  throne,  and  to  the  Lamb  for  ever.' 

"If  Mr.  Finley  could  spare  the  time,  it  would  gratify 
us  to  have  some  account  of  the  present  situation  of  the 
mission  and  school.  Many  of  our  subscribers  are  entire 
ly  ignorant  of  the  missionary  exertions  at  Sandusky,  ex 
cept  such  accounts  as  we  were  able  to  give  them ;  and  it 
would  add  greatly  to  the  success  of  our  exertions,  if  we 
could  give  them  some  information  on  the  subject  from 
Mr.  Finley.  H.  B.  COMEGYS,  Pres't. 

S.  B.  SARGENT,  Sec'y. 

"Rev.  James  B.  Finley" 
33* 


390  HISTORY    OF   TffK 

"Philadelphia,  October 23,  1827. 

44  We  had  the  pleasure  to  receive  your  very  interesting 
communication,  dated  September  llth;  and  the  informa 
tion  contained  in  it,  respecting  the  mission,  has  increased 
those  feelings  of  zeal  and  interest  with  which  our  hearts 
have  long  been  burning.  We  feel  ourselves  honored  in 
being  enabledy  in  some  small  degree,  to  contribute  to  the 
comfort  of  so  interesting  a  portion  of  the  Lord's  vineyard. 
But  it  is  a  source  of  sorrow  and  mortification  to  us,  thai 
so  little  is  in  our  power.  Owing  to  unavoidable  circum 
stances,  our  collections  were  nert  made  as  early  this  year 
as  the  last.  Neither  did  we  experience  the  same  liberal 
ity  of  spirit  among  some  of  our  contributors.  Conse 
quently,  the  goods  will  be  later  in  reaching  you,  and  the 
supply  will  not  be  so  plentiful.  We  did  hope  to  have 
had  it  in  our  power  to  have  sent  a  supply  of  blankets 
with  the  clothing,  but  our  funds  were  small.  Perhaps 
another  year  will  increase  the  number  of  our  subscribers, 
or  something  may  occur  to  give  a  fresh  impulse  to  their 
benevolent  feelings. 

•*  We  found  it  impossible  to  procure  second-hand  cloth 
ing.  Almost  every  family  has  a  little  band  of  pension 
ers,  to  whom  every  thing  in  that  line  is  given ;  and  this  is 
the  season  in  which  the  poor  of  our  city  are  looking  out 
for  their  supplies,  from  the  superfluities  of  their  wealthy 
brethren. 

11  We  have  done  what  we  could,  and  we  feel  a  satis 
faction  in  knowing  that  it  is  not  in  consequence  of  any 
negligence  on  our  part,  that  we  have  sent  so  small  a  sup 
ply  where  we  had  hoped  to  have  been  most  bountiful. 

"  Your  Christian  advice  has  made  a  deep  impression 
on  our  minds ;  and  we  do  hope  and  do  pray  that  it  may 
be  of  lasting  benefit  to  us. 


WYANDOTT   MISSION.  391 

"  Our  parents,  and  the  members  of  our  little  societv 
generally,  unite  with  us  in  the  sincerest  and  most  affec 
tionate  remembrances  to  Mrs.  Finley  and  yourself. 

SARAH  B.  SARGENT. 
H.  B.  COMEGYS. 
"7?m  J.  B.  Pinky:' 

This  excellent  association  of  young  ladies  rendered  us 
great  service,  in  clothing  the  children;  and  will  be  a 
laudable  example  for  other  young  ladies  to  engage  in  so 
benevolent,  noble,  and  interesting  an  enterprise.  Their 
donations  this  and  the  previous  year,  in  garments  and 
cloth,  were  among  the  most  useful  gifts  received.  May 
the  Lord  make  their  bed  in  affliction,  and  bring  them  to 
rest  with  the  good  Wyandotts,  who  have  gone  to  heaven ! 


392  HISTORY    OF    TIIK 


CHAPTER  XVII. 

The  Wyandotts  want  their  lands  divided — Letter  frcm  Gov.  Cass 
on  the  subject — The  division  made — Good  effects  thereof — Letter 
from  Mononcue~^-Case  of  cruel  murder  among  the  Indians- — Death 
of  the  murdered  man — The  murderer's  life  purchased  by  presents  to 
widow  of  deceased — Her  conversion — She  returns  the  price  of  her 
husband's  blood,  and  marries — Stricture  on  the  manufacture  and 
sale  of  ardent  spirits— Publishers"  notice— Letter  from  Rev.  James 
Gilruth, 

OUR  Indians  were  very  anxious  to  have  their  lands 
divided,  in  order  that  they  might  the  more  effectually 
promote  the  arts  and  habits  of  agriculture.  On  the  23d 
of  October,  1827,  I  wrote  to  Gov.  Cass,  requesting  him 
to  lay  down  some  principles  by  which  we  might  settle 
this  important  matter;  for  we  found  it  very  difficult  to 
adjust  it,  so  as  to  suit  the  convenience  of  all.  I  imme 
diately  received  the  following  in  reply  : 

"Detroit,  October  30,  1827. 

"DEAR  SIR: — I  have  received  your  letter  of  the  23d 
hist.,  respecting  the  proper  mode  of  dividing  the  Wyan- 
dott  lands ;  and  fully  coincide  with  you  in  opinion.  In 
fact,  it  appears  to  me,  that  there  is  no  other  plan  by 
which  the  object  can  be  effected  in  any  reasonable 
manner. 

"As  soon  as  the  subdivision  has  taken  place,  I  should 
recommend  that  a  tract  of  suitable  size  be  assigned  to 
each  family.  I  doubt  whether  a  larger  tract  than  one 
hundred  and  sixty  acres  will  be  useful  to  any  family ;  but 
if  doubts  should  be  entertained  on  that  subject,  the  tracts 
might  be  apportioned  to  the  size  of  the  family,  exceed 
ing,  in  no  case,  a  half  section.  But  it  is  much  better, 
that  they  should  content  themselves  with  moderate  sized 


WYANDOTT    MISSION.  393 

farms,  which  they  could  manage,  than  that  they  should 
be  anxious  for  large  tracts,  which  they  would  never 
cultivate. 

"  So  far  as  improvements  have  been  made  by  individ 
uals,  it  would  be  proper  to  assign  to  them  the  tract  upon 
which  such  improvement  is  made ;  and,  in  all  cases,  to 
gratify  the  wishes  of  each  in  the  selection,  as  far  as  pos 
sible,  Where  there  are  irreconcilable  claims  of  two  or 
more  individuals  to  the  same  tract,  there  will  be  no  rem 
edy,  but  to  decide  the  question  by  lot. 

"After  each  family  is  supplied,  let  the  remainder  be 
considered  as  a  common  stock,  out  of  which  each  new 
family,  as  they  are  formed  in  succession,  shall  be  sup 
plied  upon  the  same  principles,  until  the  whole  reserva 
tion  is  occupied.  As  this  will  require  a  long  time,  we 
need  not  speculate  upon  what  course  circumstances  may 
then  render  it  necessary  to  adopt. 

"It  should  be  distinctly  understood,  that  the  right  of 
property  of  all  the  tracts  is  in  the  Wyandott  nation,  and 
that  individual  families  have  only  a  right  of  possession.. 
This  right  must,  however,  be  sacred,  so  long  as  any 
branch  of  the  family  continues  in  the  occupancy.  But 
there  should  be  no  authority  to  sell ;  for  if  there  is,  the 
improvident  will  soon  divest  themselves  of  all  property ,, 
and  it  will  be  accumulated,  as  it  is  among  us,  by  a  por 
tion  of  the  community.  This  principle  should  be  rigidly 
observed ;  and  no  family  should  own  more,  nor  any  less, 
than  the  quantity  assigned  to  it. 

"  No  objection,  very  material,  occurs  to  me  against  the 
exchange  of  farms ;  only  I  am  inclined  to  believe,  that  if 
it  is  distinctly  understood,  at  first,  that  no  change,  either 
by  purchase  or  exchange,  will,  under  any  pretense,  be 
permitted,  that  it  will  repress  much  of  that  fickleness 


394  HISTORY    OF    THE 

which  is  too  often  occasioned  by  the  mere  power  to  in 
dulge  it. 

"I  think  this  division  of  property  is  important  to  the 
improvement  of  the  Wyandotts.  Until  men  are  assured 
that  they  will  receive  the  product  of  their  own  labor,  it 
is  vain  to  expect  any  efficient  exertions  from  them.  I 
think  these  people  are  now  very  eligibly  situated,  and  it 
depends  upon  themselves,  whether  they  shall  be  respec 
table  and  happy.  I  am  glad  to  find  that  they  are  im 
proving  in  their  moral,  as  well  as  their  physical  condi 
tion.  They  owe  every  thing  to  the  establishment  which 
you  have  founded  among  them?  and  to  which  you  have 
so  ably  and  zealously  devoted  your  time,  health,  and 
worldly  prospects.  Your  reward  you  must  expect  here 
after.  You  never  can  receive  it  here. 

"I  am  glad  to  learn  that  my  brother's  course  is  accept 
able  to  those  who  know  it  best,  and  are  most  interested 
in  it.  Your  information  is  corroborated  by  Mr.  John 
ston's  report;  and,  I  think,  the  same  prudence  will  con 
tinue  to  characterize  him. 

"  With  sincere  regard,  I  am,  dear  sir,  your  friend, 

"LEW.    CAS». 

"Rev.  James  B.  Finley" 

This  letter  was  read  in  a  council  of  the  chiefs,  and  was 
highly  approved  of;  and  they  agreed  that  the  division 
should  be  made  on  this  plan,  and  strictly  adhered  to. 
This  gave  a  good  impetus  to  improvement,  and  the  in 
crease  of  stock.  New  places  were  now  selected,  and 
every  man  commenced  operations  for  himself.  Houses 
now  went  up  in  almost  all  directions ;  and  it  was  done 
without  any  altercation.  Villages  were  evacuated,  and 
industry  greatly  promoted.  Stock  was  increased,  and 


WYANDOTT    MISSION.  395 

much  improved  in  a  short  time ;  and  religion  and  civiliza 
tion  went  on,  hand  in  hand. 

As  I  am  recording  letters  of  interest,  I  now  have  in  my 
possession  one  received  from  my  old  and  well  tried 
friend,  Mononcue,  Indian  chief,  which  I  will  here  lay 
before  the  reader: 

"  Upper  Sandusky,  October  29,  1830. 

44 DEAR  SIR: — Your  letter  by  brother  Harrihoot  is  re 
ceived;  and  I  was  happy  to  hear  from  you,  and  to  hear 
that  you  were  well,  and  to  hear  what  the  Lord  has  done 
for  you,  in  your  present  field  of  labor.  It  always  re 
joices  my  heart  to  hear  of  poor  sinners  coming  home  to 
Jesus,  from  the  darkness  of  sin,  and  the  power  of  the 
devil.  God  grant  that  the  religion  of  Jesus  may  progress 
more  and  more,  till  all  nations  and  people  may  be  ac 
quainted  with  his  great  salvation. 

"  Sister  Big-tree  is  gone  to  rest.  She  died  on  the  13th 
inst.,  in  great  peace;  and  we  have  no  doubt  but  she  en 
tered  her  everlasting  home — the  bosom  of  God,  in  the 
kingdom  of  heaven. 

"One  of  our  young  men  was  killed  by  another,  about 
two  or  three  weeks  ago.  The  murdered  was  John  Bar- 
net's  half  brother — the  murderer,  Soo-dee-nooks,  or 
Black  Chief's  son.  The  sentence  of  the  chiefs  was, 
the  perpetual  banishment  of  the  murderer,  and  the  con 
fiscation  of  all  his  property.  When  the  sentence  was 
made  known  to  the  nation,  there  was  a  general  dissatis 
faction  ;  and  the  sentence  of  the  chiefs  was  set  aside  by 
the  nation.  On  Thursday  morning,  about  day-light,  he 
was  arrested  and  brought  before  the  nation  assembled, 
and  his  case  was  tried  by  all  the  men  (that  vote)  over  the 
age  of  twenty-one,  whether  he  should  live  or  die.  The 


396  HISTORY    OF    THE 

votes  were  counted,  and  there  were  one  hundred  and 
twelve  in  favor  of  his  dealh,  and  twelve  in  favor  of  his 
living.  Sentence  of  death  was  accordingly  passed  against 
him;  and  on  the  second  Friday  he  was  shot  by  six  men, 
chosen  for  that  purpose — three  from  the  Christian  party, 
and  three  from  the  heathen  party.  The  executioners 
were  Francis  Cotter,  Lump-on-the-head,  Silas  Arm 
strong,  Joe  Enos,  Soo-euh-guess,  and  Saw-yau-wa-hoy. 
The  execution  was  conducted  in  Indian  military  style  ; 
and  we  hope  it  will  be  a  great  warning  to  others,  and  be 
the  means  of  preventing  such  crimes  hereafter. 

"I  remain  yours  affectionately,  MONONCUE. 

"Rev.J.  B.  Finley." 

Reader,  if  you  have  never  seen  any  account  of  those 
private  murders,  here  let  me  give  you  a  faint  description 
of  one  that  came  under  my  notice.  One  night,  when  I 
was  first  among  these  people,  lying  on  the  floor  in  a 
cabin,  not  far  from  the  big  road,  I  heard,  about  midnight, 
the  piercing  yells  of  an  Indian,  riding  as  fast  as  his  horse 
could  go ;  and  every  few  jumps  his  horse  would  take,  he 
uttered  a  singular  whoop  or  yell.  I  thought  it  was  a 
drunken  Indian  ;  but  it  alarmed  the  Indians,  and  some  of 
them  arose  and  said,  "Somebody  kill."  They  under 
stood  the  sound — it  was  the  scalp  yell.  In  the  morning 
we  heard  that  one  of  our  neighbors  was  stabbed  by  the 
half  drunk  Indian  that  passed  down  the  road.  We  went 
up  to  see,  and  found  an  Indian  called  by  the  name  of  Big 
George,  badly  wounded.  He  told  us  that  he  did  not 
know  that  the  Indian  who  stabbed  him  had  any  spite  at 
him.  "He  came,"  said  he,  "last  night  about  midnight, 
and  talked  very  kind,  and  asked  me  to  let  him  in.  I  did 
so.  I  then  wanted  him  to  lie  down,  but  he  said  no.  I 


WYANDOTT    MISSION.  397 

then  sat  down  on  the  bed  by  my  wife,  and  he  said,  « I 
must  go.'  As  he  was  going  out,  I  rose ;  and  as  he  passed 
me,  he  struck  back  with  his  butcher  knife,  and  drove  it 
into  my  side.  Then  he  jumped  out,  got  on  his  horse, 
and  fled.  I  then  opened  and  looked  at  the  wound.  I 
think  I  could  have  put  three  fingers  into  it.  It  looked  as 
if  the  knife  had  been  drove  up  to  the  handle." 

I  felt  great  sympathy  for  this  poor  man.  On  the 
tiiird  day  he  died ;  and  in  his  dying  moments,  charged 
his  friends  not  to  kill  his  murderer,  for  that  the  judgment 
of  the  Great  Spirit  had  come  upon  him,  for  having  him 
self,  in  his  drunken  hours,  killed  two  persons.  I  labored 
to  direct  him  to  Jesus,  and  exhorted  him  to  forgive  his 
murderer,  and  seek  pardon  for  all  his  sins.  He  did 
pray,  and  although  his  agony  was  great,  yet  he  manifest 
ed  a  patience  and  a  resignation  that  astonished  us. 

After  his  burial,  the  old  head  chief  and  his  family  held 
a  council  with  his  wife  and  friends ;  for  the  murderer  was 
the  head  chief's  nephew.  He  presented  his  wife  with  a 
string  of  wampum,  some  other  presents,  and  satisfied  her 
friends,  so  that  the  murderer  was  protected  from  the 
avenger  of  blood. 

A  year  or  two  after,  this  woman  embraced  religion,  and 
I  received  her  into  the  Church.  Her  conversion  was 
clear  and  powerful.  A  few  months  after  her  union  with 
the  Church,  she  came  to  me  in  great  distress,  and  told 
me  she  had  a  great  load  on  her  mind.  I  asked  her  to  tell 
me  what  it  was.  She  said,  that  ever  since  God  had 
opened  her  eyes,  and  changed  her  heart,  she  had  felt  bad 
to  see  those  things  which  she  had  received  in  exchange 
for  her  husband's  blood,  and  she  could  not  rest  while  she 
had  them  in  her  possession.  She  asked  me  what  she 
should  do  with  them.  I  told  her  to  call  the  head  chief 
34 


398  HISTORY    OF    THE 

and  his  family,  and  then  tell  him,  that  since  God  had 
changed  her  heart,  she  was  convinced  that  she  had  done 
wrong  in  taking  any  thing  as  the  price  of  her  husband's 
blood,  and  that  she  would  now  give  them  up:  not  that 
she,  or  any  of  her  friends,  intended  to  kill  the  young 
man,  but  that  they  would  give  his  case  into  the  hands  of 
God,  to  settle  it.  This  she  did  with  great  mildness  ;  and 
with  tears  exhorted  them  to  seek  the  Lord,  that  they 
might  find  forgiveness  of  him.  After  this  she  had  great 
peace  of  mind,  and  married  Sum-mun-de-wat;  and  died 
in  the  full  faith  and  triumphs  of  the  Gospel. 

This  simple  narrative  will  give  the  reader  some  idea 
of  those  horrid  murders.  Committed,  as  they  are, 
through  the  wicked  practice  of  making  and  vending 
ardent  spirits,  I  am  almost  brought  to  the  conclusion  that 
every  man  who  makes  and  sells  this  destructive  fire  of 
hell,  ought  to  be  punished  as  a  heinous  offender ;  and  be 
confined  to  the  walls  of  a  penitentiary,  until  he  will  re 
form,  and  cease  to  murder  the  souls  and  bodies  of  his 
fellow  men. 


HERE  the  Narrative  of  the  Rev.  J.  B.  Finley  ends, 
and  with  the  Biographical  chapter  that  follows,  we  must 
close  the  volume. 

The  publishers  deeply  regret  that  they  have  not  the 
means  of  continuing  the  History  of  this  interesting  mis 
sion  down  to  the  present  time.  The  Wyandott  mission 
is  still  in  existence,  and  has  been  regularly  supplied  every 
year  with  missionaries,  whose  labors  have  been  crowned 
with  success.  The  last  report  represents  the  state  of  the 


WYANDOTT    MISSION".  399 

mission  as  prosperous;  and  we  can  but  hope,  that  in 
another  edition  of  this  work,  arrangements  will  be  made 
to  meet  the  reasonable  expectation  of  the  public,  to  fur 
nish  a  detailed  account  of  its  history  from  the  year  1827 
to  the  time  of  publication. 

We  close  this  chapter  with  an  extract  from  the  last  re 
port  of  the  Rev.  James  Gilruth,  for  1827: 

"The  state  of  religion  is  still  prosperous.  The  ma 
jority  of  the  members  are  uniform  and  pious  Christians. 
There  have  been  about  forty  added  to  the  society  this  year, 
ten  have  been  expelled,  two  discontinued,  and  two  have 
withdrawn.  At  our  camp  meeting,  on  the  5th,  6th,  and 
7th  of  August,  we  had  a  good  time.  There  were  some 
converted,  and  several  reclaimed  from  a  backslidden 
state.  In  point  of  behavior,  the  Indians  far  exceeded 
their  white  neighbors  in  general. 

"  The  Wyandotts  are  thinking  of  adopting  a  system 
of  written  laws,  for  the  government  of  the  nation.  If 
this  can  once  be  carried  into  effect,  their  entire  civiliza 
tion  will  be  completed  in  time. 

"The  principal  part  of  the  young  men  and  women 
who  were  scholars,  have  received  their  education,  and 
gone  home — some  of  whom  promise  to  be  ornaments  to 
society.  Those  that  now  remain  are  promising  chil 
dren  ;  and  what  is  a  most  pleasing  circumstance  connect 
ed  with  these  children,  is,  that  many  of  them  are  the 
subjects  of  a  gracious  work  in  the  soul. 

"  There  was  a  pleasing  circumstance  took  place  the 
other  evening.  A  poor  afflicted  little  girl,  so  covered 
with  scrofulous  sores,  as  scarcely  to  be  able  at  times  to 
walk,  obtained  a  manifestation  of  grace,  and  exultingly 
rejoiced  in  God  her  Savior.  The  fire  ran;  and,  blessed 


400  HISTORY    OF    THE 

be  God,  the  whole  school  seemed  to  partake  of  the  heav 
enly  repast. 

44  Although  the  young  men  and  women  have  left  the 
school,  there  are  numbers  waiting  to  fill  their  places. 
The  Delawares  are  also  talking  of  sending  some  children 
to  this  school,  if  all  things  are  agreeable. 

*'  Our  class-leaders  and  exhorters  are  catching  the  mis 
sionary  fire.  They  are  talking  of  forming  a  kind  of 
itinerancy  among  the  Senecas,  Shawnecs,  and  Ottowas. 
How  they  will  succeed  is  only  known  to  God ;  but  they 
appear,  at  this  time,  determined  to  make  the  attempt. 
The  Seneca  chiefs  (I  was  informed  by  their  agent)  have 
held  a  council  among  themselves,  and  have  determined 
ta  abandon  drunkenness.  The  thing  was  proposed  to 
the  tribe,  and  about  thirty  entered  into  the  measure.  The 
agent  says,  he  has  more  hopes  of  these  people  receiving 
the  Gospel,  than  he  has  ever  had/* 


WYANDOTT    MISSION. 

CHAPTER  XVIII. 

OBITUARIES. 

Betwcen-the-logs — Big-tree — Jos.  Williams — C  u-an-da-ma  Hicks- 
— Maurice — Mary — Wah-shu-ta-mah  —  An-ilaw-ya-wah  —  Thomas 
Mason — Isaac  Walker — Co-ban — Hannah — Eliza  Jane  Hansberger 
— Sister  Frost — Two  Feathers — Maurice — Ken-taugh-quc — Susan 
Brant — In-cats-sce — Cu-ali's  wife — John  Brant — Eli  Pipe — Ta-zuh 
— Nau-gah-hat — -Mary  Fighter— -Sy-on-to's  wife — None-way-sa — 
Yas-yah  —  Sister  Jaco  —  Men-da- za — Tar-un-ene  —  Polly  Zane— 
Ya-mcn-dash — Ta-sa-tee — Sister  Jacques — Tay-how-wa-ha — Tar- 
e-sha — Tar-he-too — Maurice  Big  Spoon — An-da-wiz-u — Peter  War- 
pole — Jesse  Lee — Jacob  Hooper — Men-sa-noo  —  May-yat-ta-hat — 
John  Coon — John  M'Lean — Ya-zhe-ah — Charlotte  Barnet — Eliza 
beth  Mononcue — Tom  Long — Mariah — Rhon-yan-ncss — Conclu 
ding  remarks. 

1.  BETWEEN-THE-LOGS  was  born  near  Lower  Sandus- 
ky,  about  the  year  1780.     His  father  was  a  Seneca,  and 
his   mother  a  Wyandott,   belonging  to  the  Bear  tribe. 
When  he  was  about  eight  or  nine  years  old,  his  father 
and  mother  parted — a  thing  very  common  among  the 
heathen  Indians.     After  this   he  lived  with  his  father, 
until  the  old  man's   death,  by  which  time  he  had  nearly 
arrived  at  manhood.     After  the  death  of  his   father,  he 
lived  with  his  mother,  among  the  Wyandotts.     Of  the 
particulars  of  his  life,  previous  to   this  time,  there  is  but 
little  known.     Not  long  after  his  return  to  his  mother, 
he  joined  the  Indian  warriors;  and  with  them  suffered  a 
defeat  by  the  army  under  Gen.  Wayne,  in  the  decisive 
battle  at   the   Rapids    of   Maumee.     He    then  lived   at 
Lower  Sandusky.     His  good  sense,  persevering  and  en 
terprising  disposition,  with  his  prompt  obedience  to  the 
commands  of  the  chiefs,  and  faithful  discharge  of  what 
ever  duty  was  assigned  him,  began  to  call  him  into  pub 
lic  notice  in  the  nation,  and  laid  the  foundation  for  his 
34* 


402  HISTORY   OF  THE 

being  promoted  to  the  office  of  a  chief;  and  because  of 
his  retentive  memory,  and  ability  in  discussion,  he  was 
constituted  chief  speaker  of  the  nation.  He  soon  be 
came  the  intimate  friend  and  counselor  of  the  head 
chief.  When  he  was  about  twenty-five  years  old,  he 
was  sent  to  fathom  the 'doctrines  and  pretensions  of  a 
celebrated  Seneca  Prophet,  whose  fallacy  he  soon  detect 
ed.  About  two  years  afterwards,  he  was  sent  on  a  like 
errand  to  a  noted  Shawnee  Prophet,  (Teeumseh's  broth 
er,)  with  whom  he  staid  nearly  a  year,  and  then  return 
ed,  convinced,  and  convincing  others,  that  the  Prophet's 
pretensions  were  all  delusive,  and  destitute  of  truth. 

Shortly  after  his  return  from  this  Prophet,  the  late  war 
commenced.  On  the  part  of  the  Wyandotts,  he  and  the 
head  chief  attended  a  great  Indian  council  (of  the  northern 
nations)  at  ikownstown,  in  which  he  firmly  rejected  all 
overtures  to  join  in  the  war  against  the  Americans,  al 
though  surrounded  by  warriors  attached  to  the  opposite 
interest.  They  left  the  council;  and  on  their  return 
to  Sandusky,  immediately  joined  the  American  cause. 
When  Gsn.  Harrison  invaded  Canada,  Between-the- 
logs,  in  company  with  a  party  of  Wyandott  chiefs  and 
warriors,  attended  him.  But  the  principal  object  of  the 
chief,  at  this  time,  was  to  detach  that  part  of  the  Wyan 
dotts  from  the  British  interest,  who,  by  the  surrounding 
Indians,  had,  in  a  measure,  been  forced  to  join  the  Eng 
lish.  This  was  effected. 

After  the  war  he  became  permanently  settled  in  the 
neighborhood  of  Upper  Sandusky.  He  now  sometimes 
indulged  in  intemperance  to  excess,  on  which  occasions 
unbridled  passion  got  the  better  of  his  natural  good  sense. 
In  one  of  these  drunken  fits  he  killed  his  wife.  As  well 
as  I  now  recollect,  Between-the-logs  was  excited  to  this 


WVANDOTT   MISSION*.  403 

deed  by  a  wretch  who  owed  her  some  ill  will,  and  took 
the  opportunity  of  his  drunkenness,  and  insisted  that  she 
was  a  bad  woman,  a  witch,  &c.,  and  that  he  ought  to  kill 
her.  For  sometime  he  maintained  that  she  was  a  good 
woman,  and  refused;  but  was,  at  last,  overcome,  and 
stabbed  her.  When  he  became  sober,  the  horror  of 
this  deed  made  so  deep  an  impression  on  his  mind,  that 
from  that  day  forth  he  measurably  abandoned  all  use  of 
ardent  spirits.  Being  deeply  impressed  with  a  sense  of 
the  necessity  of  a  preparation  for  another  world,  and 
having  a  strong  regard  for  his  countrymen,  he  frequently 
besought  them  to  forsake  drunkenness,  and  pursue  a 
righteous  life. 

In  1817  a  new  field  opened  for  the  exercise  of  his  wis 
dom  and  courage.     The  United  States  having  made  ar 
rangements  to  extinguish  the  Indian  title  to  the  lands 
claimed  by  them  in  Ohio,  commissioners  were  sent  to 
treat  with  them.     The  Wyandotts  refused  to  sell  their 
land;  but  the  Chippewas,  Potawatomies,  and  Ottowas, 
without  any  right,  laid  claim  to  a  great  part  of  their  land. 
Gabriel   Godfrey  and  Whitmore  Knoggs,  Indian  agents 
for  these  nations,  proposed  in  open  council,  in  behalf  of 
the  Chippewas,  &c.,  to  sell  said  land.     The  commis 
sioners  then  declared,  that  if  the  Wyandotts  would  not 
sell  their  lands,   they  would  buy  them  of  the  others. 
Between-the-logs  firmly  opposed  all  these  measures ;  but 
however  just  his  cause,   or  manly  his   arguments,  they 
were  lost  upon  men  determined  on  their  course.     The 
Wyandotts,  finding  themselves  so  circumstanced,  and  not 
being  able  to  help  themselves,  were  thus  forced  to  sell  on 
the  terms  proposed  by  the  commissioners.     They  did  the 
best  they  could,  and  signed  the  treaty ;  but  only  from  a 
strong  hope,  that  by  representing  to  the  President  and 


404  HISTORY   OF   THE 

the  government  the  true  state  of  things,  before  the  treaty 
was  ratified,  they  should  obtain  some  redress  from  gov 
ernment.  In  resorting  to  this  course,  Between-the-logs 
acted  a  principal  part.  Accordingly  he,  with  the  Wyan- 
dott  chiefs,  and  a  delegation  from  the  Delawares  and  Sen- 
ecas,  immediately  proceeded  to  Washington,  without 
consulting  the  Indian  agents,  or  any  other  officer  of  gov 
ernment.  When  they  were  introduced  to  the  Secretary 
of  War,  he  remarked  to  them  that  he  was  surprised  that 
he  had  received  no  information  of  their  coming  by  any  of 
the  agents.  Between-the-logs  answered  with  the  spirit 
of  a  free  man,  "  We,  got  up,  and  came  of  ourselves. 
We  believed  the  great  road  was  free  for  us."  He  so 
pleaded  their  cause  before  the  President,  Secretary  of 
War,  and  Congress,  that  they  obtained  an  enlargement 
of  their  reservations,  and  an  increase  of  annuities. 

About  a  year  afterwards,  the  Gospel  was  introduced 
among  the  Wyandotts,  by  a  colored  man,  named  John 
Stewart.  Between-the-logs  was  decidedly  in  its  favor, 
and  maintained  its  cause  in  the  national  council;  and 
when  the  Rev.  J.  B.  Finley,  sometime  afterwards,  form 
ed  a  Church  amongst  them,  he  was  the  first  man  who 
joined  society — the  first  who  turned  his  back  on  their  old 
heathen  traditions. 

After  he  embraced  religion,  and  his  understanding  be 
came  enlightened,  he  earnestly  pressed  upon  his  people 
the  necessity  of  faith  in  Christ,  and  a  life  of  righteous 
ness.  Soon  after  this,  he  was  regularly  appointed  an 
exhorter  in  the  Church,  in  which  station  he  remained  till 
his  death — a  devoted  friend  and  advocate  of  the  cause  of 
God.  He  also  watched  with  unremitting  diligence  over 
the  temporal  interests  of  the  nation ;  enduring  the  fa 
tigues  of  business,  and  of  the  longest  journies,  for  the 


WYANDOTT    MISSION.  405 

welfare  of  his  people,  without  complaint.  He  was  uni 
formly  an  attendant  upon  the  Ohio  Annual  Conference, 
before  which  he  made  some  of  the  most  rational  and  elo 
quent  speeches  ever  delivered  by  an  Indian  before  that 
body.  He  felt,  and  always  manifested  a  deep  interest  in 
the  welfare  of  the  mission  and  school. 

In  his  last  illness  (pulmonary  consumption)  I  had  the 
pleasure  of  visiting  him.  On  my  first  visit,  I  strove  to 
be  faithful.  I  asked  him  of  his  hope.  He  said  it  was, 
"The  mercy  of  God  in  Christ."  I  asked  him  of  his 
evidence.  He  said  it  was,  "The  comfort  of  the  Spirit." 
I  asked  him  if  he  was  afraid  to  die.  He  said,  "  I  am 
not."  I  inquired  if  he  felt  resigned  to  go.  He  said,  "  I 
have  felt  some  desires  of  the  world,  but  they  are  all  gone. 
I  now  feel  willing  to  die  or  live,  as  the  Lord  sees  best." 
Some  days  afterwards  I  visited  him  again.  I  found  his 
mind  still  stayed  on  God ;  but  he  was  evidently  approach 
ing  his  dissolution.  I  informed  him  that  there  were  some 
evidences  that  his  son  (Richard  Reese,  his  only  child) 
had  experienced  religion.  He  rejoiced,  and  said,  "  I 
wish  you  to  keep  him  at  the  mission.  It  is  the  best 
place  for  him.  Keep  him  at  school — keep  him  out  of 
bad  company."  A  few  days  after  this  he  closed  his  life, 
in  peace  with  God  and  man,  on  the  1st  of  January,  1827, 
about  the  forty-sixth  year  of  his  age ;  and  was  buried  in 
the  grave-yard  by  the  meeting  house,  (a  little  way  south 
east  from  the  house.)  The  Rev.  J.  B.  Finley  preached 
his  funeral  sermon,  to  a  large,  attentive,  and  weeping 
company  of  his  people,  the  mission  family,  &c. 

Between-the-logs  was  rather  above  the  common  stat 
ure  ;  broad  and  thin  built,  but  otherwise  well  proportion- 
e.l,  with  an  open  and  manly  countenance. 

Through  his  life  he  had  to  contend  with  strong  pas- 


406  HISTORY    OF    THE 

sions,  which,  through  grace,  he  happily  overcame  in  the 
end.  His  memory  was  so  tenacious  that  he  retained 
every  matter  of  importance,  and  related  it,  when  neces 
sary,  with  a  minute  correctness  that  was  truly  astonish 
ing".  And  such  was  his  natural  abilities  otherwise,  that 
had  he  received  a  suitable  education,  few  would  have  ex 
ceeded  him,  either  as  a  minister  of  the  Gospel,  or  as  a 
statesman  or  politician. 

P.  S.  The  particulars  of  the  foregoing  narrative  (ex 
cept  what  relates  to  his  attending  conference,  his  death 
bed,  &c.)  were  told  me  by  Isaac  Walker  and  John  Hicks. 
I  wrote  them  down  at  the  time,  as  related,  and  have  giv 
en  them  substantially  as  I  received  them. 

The  foregoing  biography  of  Between-the-logs  was  fur 
nished  by  Rev.  J.  Gilruth,  and  is,  as  will  be  seen,  merely 
a  brief  notice  of  some  points  in  his  history.  Many  oth 
er  important  and  interesting  particulars  will  be  found  in 
the  preceding  History  of  the.  mission ;  which,  in  some 
sort,  is,  itself,  a  history  of  the  life  of  this  distinguished 
Indian  chief  and  faithful  servant  of  God. 

2.  BIG-TREE.  This  Indian  was  of  the  Bear  tribe. 
He  was  more  than  six  feet  high,  and  possessed  great 
strength  and  activity.  When  I  first  knew  him  he  was 
about  eighty  years  of  age.  The  rims  of  his  ears  were 
bent  round;  and  by  hanging  weights  of  lead  to  them, 
they  were  so  stretched  that  they  hung  down  on  his 
shoulders.  The  inner  part  of  the  ear  was  perforated 
with  holes,  for  the  purpose  of  wearing  silver  ear-bobs. 
There  was  a  hole  through  the  inner  gristle  of  the  nose, 
to  which  he  hung  his  nose-jewel.  His  hair  was  cut  off 
close,  excepting  a  small  portion  on  his  crown.  This 
was  long  and  plaited,  and  drawn  through  a  silver  tube. 
His  face  was  large,  with  aquiline  nose,  and  high  forehead 


WYAXDOTT    MISSION.  407 

and  cheek  bones.  No  person  could  look  at  this  venera 
ble  man  without  feeling  a  reverence  for  him.  His  whole 
person  was  dignified,  and  his  manners  were  friendly, 
open,  and  affable.  He  Jived  on  the  river  bottom,  in  a 
small  field,  containing  about  one-third  of  an  acre,  which 
he  had  fenced  with  brush  and  tree-tops.  He  cultivated 
this  in  corn,  beans,  squashes,  and  some  other  vegetables. 

In  the  middle  of  this  patch  lie-  had  a  house,  made  of 
corn-stalks,  set  up  on  end  like  a  shock,  but  larger;  in 
the  middle  of  which,  and  at  the  top,  he  had  his  chimney, 
made  of  bark,  peeled  from  a  tree.  The  chimney  was 
set  on  a  frame  of  poles,  supported  by  four  forks,  which 
were  set  so  as  to  brace  against  each  other.  Bark  was 
wound  round  each  of  these  forks,  and  extended  from  one 
to  the  other,  so  as  to  keep  them  in  their  right  place,  and 
to  sustain  the  corn-stalks.  The  blades  of  the  stalks  were 
all  carefully  peeled  off  on  the  inside ;  and  on  the  outside 
the  tops  were  turned  down.  This  was  all  done  with  so 
much  exactness  and  regularity,  that  it  was  water-proof, 
and  perfectly  warm.  The  door  was  small,  and  was  the 
only  place  to  admit  light  or  air.  This  was  shut  with  a 
piece  of  bark  drawn  over  it.  The  lire  was  in  the  mid 
dle.  His  bed  was  raised  ten  inches,  by  laying  three 
sticks  of  wood,  say  three  feet  long,  cross-ways,  and  then 
spreading  his  bark,  peeled  from  the  tree,  then  his  skins, 
and  last  his  blanket.  His  pillow  was  a  small  bundle  of 
clothes,  with  his  tobacco-pouch.  He  had  a  small  ket 
tle  of  brass  ;  a  gun,  tomahawk,  and  a  butcher-knife ;  a 
wooden  tray,  and  bark  spoon.  He  had  several  horses, 
which  got  their  living  in  the  woods,  summer  and  winter; 
an  old  saddle  and  bridle,  with  some  baik  kettles.  Such 
is  a  description  of  his  house,  property,  and  person. 

This  man  had,  perhaps,  passed  through  as  many  vicis- 


408  HISTORY    OF    THE 

situdes  as  any  other  person.  "When  young,  he  used  to 
hunt  on  the  skirts  of  the  Allegheny  mountains,  at  the 
head  of  the  Monongahela  river;  and  has  often  drawn  for 
me  a  very  correct  map  of  the  country,  on  a  piece  of  bark, 
with  coal.  He  was  at  Braddock's  Defeat,  when  a  boy. 
He  was  in  the  wars  with  the  southern  Indians,  and  was 
once  taken  prisoner  by  the  Cherokees,  in  a  battle  which 
was  fought  on  the  Kentucky  river.  He  told  me  this  was 
a  bloody  contest ;  so  much  so,  that  the  Indians  laid  down 
their  guns,  and  bows,  and  arrows,  and  fought  with  their 
war-clubs,  and  knives,  and  tomahawks.  So  closely  en-> 
gaged  were  the  combatants,  that  they  did  not  know  their 
friends  from  their  enemies.  At  last,  night  separated 
them,  and  both  parties  retired  from  the  field.  Big-tree, 
however,  was  made  prisoner,  and  carried  away,  with 
others,  to  the  Falls  of  Ohio,  where  they  got  their  canoes, 
and  went  down  to  the  mouth  of  a  great  river,  probably  the 
Tennessee,  from  his  description  of  a  broad  shallow  place, 
supposed  to  be  the  Muscle  shoals.  Ascending  this  river 
they  came  to  the  forks,  and  took  the  right  hand  fork, 
which  led  in  a  southwestern  direction;  and  after  going 
up  this  some  distance,  they  left  their  canoes  and  traveled 
by  land,  until  they  arrived  at  their  towns.  All  this  time 
he  had  to  work  hard  all  day  at  the  paddle,  and  at  night 
was  tied  fast  with  tugs,  and  pinioned  to  the  ground  by 
strong  stakes  driven  into  the  ground  for  that  purpose* 
He  also  got  very  little  to  eat.  Although  they  claimed 
the  victory,  it  was  a  mournful  one,  for  not  one-third  of 
the  warriors  that  went  out  ever  returned.  Many  of  the 
wounded  died  on  the  journey.  The  old  man  said,  "  We 
all  expected  to  die,  to  satisfy  the  revenge  of  those  that 
had  lost  their  friends ;  but  we  were  all  parted,  and  not 
two  of  us  left  together.  I  fell  to  the  lot  of  a  family  that 


WYANDOTT    MISSION.  409 

had  lost  three  young  men  in  the  battle.  A  council  was 
held  over  me,  and  I  was  at  first  condemned  to  be  burned. 
But  the  mother  of  the  young  men  that  were  slain  came 
up  and  claimed  me  in  their  place.  She  said,  4  You  took 
all  my  sons  with  you.  Now  they  are  all  dead,  and  I  am 
left  without  any  help,  and  I  now  claim  this  young  man 
in  the  place  of  my  sons.  You  will  pity  my  age  and 
helplessness,  and  release  him  to  me.'  After  some  alter 
cation,  my  sentence  was  reversed,  and  I  was  given  up  to 
the  widowed  family.  When  I  recovered  from  my  weak 
and  reduced  state,  brought  on  by  starvation  and  anxiety 
of  mind,  I  got  a  gun,  and  went  to  hunting,  in  company 
with  my  new  relations  We  traveled  a  good  way,  to 
where  the  buffalo  had  gone  to  feed  on  the  cane-brakes. 
I  gave  up  thinking  of  making  my  escape,  for  winter  had 
now  set  in.  So  I  staid  contented  for  the  winter.  But 
when  the  time  of  sugar-making  came  in  the  spring,  I 
meditated  my  escape,  and  privately  made  some  prepara 
tion.  I  durst  not  ask  which  way  my  nation  lived,  for 
fear  of  being  suspected ;  though  I  could  not  certainly 
say  respecting  the  right  direction,  but  I  knew  if  I  could 
reach  the  Ohio  river,  I  could  find  my  way  home.  About 
the  time  the  dog-wood  blossoms,  I  set  out  one  morning 
to  hunt,  and  took  a  new  pair  of  moccasons ;  which  led  to 
the  suspicion  that  I  was  going,  and  was  watched.  I 
started,  and  had  not  been  long  gone  until  I  was  followed ; 
and  although  I  took  a  short  course  for  the  river,  yet  in 
the  afternoon  I  found  I  was  pursued.  I  then  knew  if 
taken  it  was  death,  and  I  set  forward,  with  all  speed,  to 
baffle  my  pursuers.  They  followed  me  three  days  and 
nights,  in  which  I  never  stopped  to  eat,  but  carried  my 
gun  loaded  all  'the  time.  On  the  third  day,  awhile  be 
fore  sun-down,  I  got  to  the  Ohio  river,  where  it  was  very 
35 


410  HISTORY    OF    THE 

wide,  and  I  was  so  weak  and  faint  for  the  want  of  food 
that  I  was  afraid  I  could  not  swim  over  it.  But  I  thought 
the  Great  Spirit,  that  had  spared  my  life,  would  help  me ; 
and  I  lifted  up  my  prayers  to  him  and  said,  *  O  Great 
Spirit,  help  a  poor  prisoner  to  swim  this  river,  that  I 
may  get  home  to  my  own  country.'  Then  I  tied  my 
gun  on  my  head,  and  put  in,  and  got  over;  but  I  was 
ready  to  sink  several  times.  Then  I  looked  up  for  help, 
and  he  did  help  me  over.  Here  my  enemies  left  off  fol 
lowing  me ;  and  I  went  out  some  distance,  and  killed  a 
deer.  A  part  of  this  I  offered  to  the  Great  Spirit  for  his 
goodness  to  me.  I  cooked  the  rest;  and  then  went  off, 
and  lay  in  a  thicket  for  two  days,  until  I  got  rested.  Af 
ter  this  I  then  started  home ;  and  after  three  moons'  trav 
eling,  I  got  back  to  my  own  nation." 

He  was  in  all  the  wars  with  the  Americans;  but  wag 
preserved  from  being  killed,  although  he  was  wounded 
several  times,  and  made  very  narrow  escapes.  He  was 
a  humane  man ;  and  no  doubt  but  the  promise  of  God 
came  upon  him,  "Blessed  are  the  merciful,  for  they 
shall  obtain  mercy."  This  man  had  several  children, 
and  amongst  them  three  sons  that  grew  to  manhood ;  but 
in  a  drunken  frolic,  one  of  his  sons  drew  a  tomahawk, 
and  struck  it  into  the  brains  of  an  older  brother,  and  kill 
ed  him  on  the  spot.  The  old  man  told  this  circumstance, 
while  the  tears  rolled  down  his  furrowed  cheeks,  and 
said  this  was  the  greatest  affliction  that  had  ever  befallen 
him.  His  enmity  and  opposition  to  the  deadly  and  fatal 
poison  was  implacable.  His  two  surviving  sons  became 
religious ;  and  the  offender  became  one  of  our  exhorters 
and  leaders. 

Big-tree  was  the  first  man  that  fell  in  with  the  Gospel, 
and  was  one  of  the  two  persons   that  heard  Stewart 


WYANDOTT    MISSION.  411 

preach  his  first  sermon  in  Pointer's  cabin.  He  then  em 
braced  religion,  and  never  forsook  the  good  way  until  he 
was  called  from  this  to  a  better  world.  He  was  always, 
when  able,  in  his  place  at  the  house  of  worship.  He 
was  much  afflicted  with  the  rheumatism,  and  sometimes 
so  that  he  could  not  walk.  I  used  to  visit  him  every  day 
in  his  corn-stalk  hut,  and  carry  him  food,  and  frequently 
shoot  squirrels  for  him.  I  never  found  him  but  in  a 
praying  frame,  and  always  rejoicing  in  God.  I  had  him 
frequently  brought  to  the  mission  house,  and  sometime? 
he  would  stay  a  week.  The  Indian  boys  were  delighted 
with  his  company.  They  would  gather  around  him,  and 
for  hours,  at  night,  hear  this  sage  relate  the  adventures  of 
his  life,  or  tell  them  the  history  of  their  nation,  tradi 
tions,  laws,  &c. ;  and  would  frequently  show  them  the 
advantages  the  Great  Spirit  had  given  them  over  their 
fathers,  by  sending  the  good  Book  and  ministers,  to 
preach  and  furnish  them  a  school  to  learn  to  read. 
44  Now,"  said  this  venerable  man,  "  dont  let  one  bles 
sing  go  by ;  but  treasure  all  up,  and  you  will  be  rich  in 
good  things."  His  Christian  experience  was  related  to 
me  at  one  time,  a  few  months  before  his  death.  He 
said,  "When  young,  I  took  no  thought  but  to  eat,  and 
drink,  and  play;  yet  when  I  did  any  thing  that  was 
wrong,  t  felt  something  in  my  heart  that  made  me 
afraid  and  ashamed,  and  I  felt  bad  until  it  wore  off.  At 
last  I  listened  to  the  old  people  talking  about  the  Great 
Spirit,  and  how  we  must  worship  him.  Yet  I  did  not 
know  how,  unless  it  was  to  give  him  the  best  I  had. 
When  it  thundered,  I  was  afraid  the  great  Man  in  the 
clouds  was  angry.  I  followed  this  religion  until  the 
Prophet  arose.  I  heard  the  Seneca  Prophet,  and  believ 
ed  he  Mras  right.  All  the  Indians,  also,  followed  him  for 


412 


HISTORY    OF    THE 


awhile,  but  turned  back.  Then  the  Shawnee  Prophet 
came,  and  we  listened  and  followed  him ;  and  soon  we 
found  out  he  was  for  war,  and  we  quit  him.  Then  all 
turned  to  the  religion  of  our  fathers.  We  sang,  and 
feasted,  and  danced  on  until  the  last  war.  Then  came 
the  whisky,  and  the  drunkard's  song,  and  murdering  one 
another,  and  poverty.  Our  women  and  children  were 
almost  naked  and  starved. 

"At  last  Stewart,  a  colored  man,  came  with  the  good 
Book,  and  said  he  would  teach  us  the  good  and  right 
way.  I  resolved  to  go  and  hear  him.  I  did  so;  and  he 
told  me  I  must  pray  to  God,  and  keep  away  from  all  sin ; 
and  that  God,  by  his  Spirit,  would  drive  all  darkness 
from  my  mind,  and  fill  me  with  peace  and  love.  I  said, 
*  I  will  try  this  way,  and  see  if  it  will  do  any  better  than 
my  old  way.'  So  I  went  home,  and  got  down  on  my 
knees,  and  said  *  O  Homcndezite,  tamentare,  tamentare. 

0  Great  Spirit,  take  pity  on  me,  take  pity  on  me/'     I 
felt  better  in  my  heart  before  I  got  up.     So  I  continued 
to  pray  every  day,  three  and  four  times  a  day,  until  one 
day  in  the  woods  I  felt  a  great  weight  on  me,  as  if  it 
would  crush  me.     I  got  down  on  my  knees  and  said,. 
'  O  Father,  take  pity  on  your  child,  that  you  have  kept 
till  his  legs  and  arms  are  stiff  with  pains,  and  his  whole 
body  is  worn  out.     Now  his  load  will  throw  him  down. 
Then  he   can  never  get  up.     Again  help  him.     Now 
take  this  load  out  of  his  heart,  so  that  he  can  walk  again.' 

1  had  not  prayed  long  until  I  felt  every  thing  gone ;  and 
the  first  I  knew  was  that  I  was  on  my  feet;  and  I  felt  as 
young  as  ever.     My  heart  was  emptied  ;  and  I  now  felt 
so  light  that  I  thought  I  could  run  and  fly." 

From  this  time,  this  son  of  the  woods  was  a  faithful 
follower  of  his  Savior*  Religion  was  his  only  and  con- 


WYANDOTT   MISSION.  413 

slant  theme.  He  pressed  forward  after  holiness,  which 
he  no  doubt  obtained.  This  aged  man  continued  to  re 
joice  in  hope  of  eternal  life  until  the  winter  of  1824,  and 
died  in  the  full  triumph  of  faith.  It  fell  to  my  lot  to  bury 
him.  This  I  did  in  a  plain  and  decent  manner.  I 
preached  his  funeral  sermon.  He  was  much  lamented 
by  us  all. 

The  old  man  was  hard  of  hearing  ;  and  when  he  came 
to  church,  if  the  speaker  spoke  too  low  for  him  to  hear, 
he  would  call  out,  "  Speak  louder— -I  cannot  hear.  I 
had  hard  work  to  get  here,  and  you  must  speak  out" 
When  any  person  prayed,  the  old  man  would  kneel 
down,  or  lay  across  a  bench,  for  he  said  he  could  pray 
best  when  he  could  get  down  low  in  his  body  and  soul. 
Gentle  reader,  have  you  not  had  many  more  privileges 
than  this  Indian  ?  Have  you  improved  them,  or  are  you 
yet  in  your  sins  ?  Wake  up,  for  now  is  the  day  of  your 
salvation,  and  your  accepted  time. 

3.  JOSEPH  WILLIAMS  was  a  half  Wyandott,  of  the 
Land  Turtle  tribe,  then  nearly  extinct.  His  father  was 
an  Indian  trader.  He  was  a  man  of  a  meek  spirit,  and 
much  good  nature,  and  somewhat  inclined  to  be  indolent. 
He  joined  the  Church  in  1823,  and  found  peace  with 
God  a  few  months  after.  In  the  first  love  feast  after  he 
experienced  religion  he  expressed  great  joy  in  believing, 
and  praised  God  that  he  was  delivered  from  the  guilt  of 
sin.  He  was  able  in  prayer,  and  zealous  in  the  cause  of 
religion.  He  was  appointed  leader,  and  sustained  this 
relation  to  the  mission  for  sometime,  and  was  useful ; 
but  he  never  acquired  the  influence  he  might  have  done, 
had  he  not  been  indolent.  Yet  he  persevered  until  his 
death,  which  was  sudden  and  unexpected.  He  rested 
from  his  afflictions,  December  2d,  1827. 
35* 


414  HISTORY   OF  THE 

4.  CU-AN-DA-MA  HICKS  was  the  daughter  of  brother 
John  Driver,  and  belonged  to  the  Big  Turtle  tribe.     She 
joined  the  Church,  January  25th,  1824.     This  child  'of 
the  forest  was  quite  young  when  the  sound  of  the  Sa 
vior's  name  charmed  her  heart;  and  after  shedding  many 
tears,  she  yielded  herself  to  be  saved  by  grace.     This 
modest,  retiring  Indian  girl  had  many  charms  of  youth 
about  her.     Among  them,  and  not  the  least,  was  her  en 
tire  obedience  to  her  parents.     Her  pious  parents  prayed 
much  for  her ;  and  at  a  quarterly  meeting  held  at  Negro- 
town,  she  obtained  religion.     I  have  known  her  mother 
and  her,  when  they  could  not  get  their  horses  to  ride,  to 
walk  fifteen  miles,  arid  wade  Tyamochtee  creek,  in  win 
ter,  to  meeting — *such  was  her  regard  for  the  word  of  life* 
She  married  a  pious  Indian  youth  in  1827;  and  in  the 
following  year  was  called  away.     She  died  in  peace,  ex 
horting  her  husband  and  friends  never  to  depart  from  the 
true  and  right  way,  but  to  meet  her  in  heaven,     I  have 
no  doubt  but  that  Cu-an-da-ma  now  shouts  with  the  hostw 
above. 

My  youthful  reader,  this  poor  Indian  girl  had  not  the 
advantages  you  now  have  ;  and  are  you  not  in  the  gall  of 
bitterness  and  bonds  of  iniquity  1  Will  you  be  at  last 
consigned  to  that  place  where  weeping  and  wailing  will 
be  for  ever,  for  the  abuse  of  so  many  Christian  privileges, 
while  the  poor  out-cast  Indian  girl  will  shout  in  glory? 

5.  MAURICE,  or  wife  of  the  Little  Chief.     This  woman 
embraced  religion  in  the  winter  of  1823;  and  to  the  day 
of  her  death,  was  an  exemplary  Christian.     And  although 
she  had  some   dark  hours,  and  severe  conflicts  in  her 
Christian  warfare,  yet  she  was  constant  in  her  religious 
duties ;  and  as  a  wife  and  mother,  was  faithful.     She  at 
last  conquered  through  faith,  and  her  last  moments  were 


WYANDOTT   MISSION.  415 

peaceful  and  triumphant.  She  dwells,  we  trust,  where 
the  weary  are  at  rest.  She  departed  this  life,  August 
30th,  1828. 

6.  MARY  was  the  daughter  of  Big-river.     When  a 
child  she  sought  and  found  the  Savior.     Her  conversion 
was  a  matter  of  great  joy  to  her  parents.     When  grown 
to  a  young  woman  she  married  Daniel  Williams,  son  of 
Abram  Williams,  a  pious  young  man.     Mary  continued 
faithful,  and  was  steadfast  in  her  Christian  course,  until 
her  spirit  took  its  flight  to  mansions  of  bliss.     She  died 
of  consumption,  December  23d,  1829,  in  great  peace. 

7.  WAH-SHU-TA-MAH,  or   Queen  of  the   Bear   tribe. 
She  was  among  the  first  who  sought  and  found  mercy, 
and  experienced  religion  at  Mt.  Tabor  camp  meeting,  a 
few  miles    above    Urbana;    and   here   she   publicly  re 
nounced  all  her  heathen  religion,  and  fully  embraced  the 
Lord  Jesus  Christ,  as  her  only  Savior;  and  promised  the 
Lord  that  she  would,  as  far  as  her  health  and  circumstan 
ces  would  admit,  go  to  all  camp  meetings  within  her 
reach.     Until  her  death,  she  was  a  constant  and  zealous 
follower  of  the  Redeemer.     She  never  missed  her  class 
or  other  meetings,  unless  hindered  by  sickness.     A  few 
days  before  her  death,  although  in  great  weakness,  she 
attended  a  two  days'   meeting;    and  on  the  return  of 
another  Sabbath,  her  immortal  spirit  took  its   flight  to 
the  realms  of  eternal  day,  on  the  30th  day  of  January, 
1829. 

8.  AN-DAW-YA-WAH,  or  Peacock's  mother,  was  a  very 
aged  woman  when  the  Gospel  first  began  to  be  preached 
in  the  nation ;  and  had  some  severe  conflicts  in  giving  up 
her  former  belief  in  her  religion.     But  it  pleased  God, 
who  will  not  have  one  wretched  sinner  die,  to  send  the 
word  of  truth  to  her  heart,  by  the  agency  of  the  Holy 


416  HISTORY    OF    THE 

Spirit,  so  that  she  was  constrained  to  cry  out  for  mercy ; 
and  after  many  prayers  and  tears,  and  desperate  strug 
gles,  she  obtained  the  pardon  of  her  sins.  Her  joy  was 
now  full.  Her  expressions  of  gratitude  were  constant, 
and  sometimes  rapturous.  She  now  awaited  the  day  of 
her  transfer  to  heaven  with  great  solicitude;  and,  at 
length,  the  joyful  messenger  came.  She  bid  her  friends 
and  earth  adieu,  and  by  angels  was  carried  to  Abraham's 
bosom,  March,  1829. 

9.  THOMAS    MASON.      This  Indian  boy  was    named 
after  the  Rev.  Thomas  Mason,  of  New  York.     He  was 
one   of  the  mission  school   scholars,   and  was   a  very 
promising  boy.     He  joined  the  Church,  and  gave  proof 
of  the  sincerity  of  his  profession.     He  was  much  belov 
ed;   but  his  stay  was  short.     He  exhibited  in  his  last 
moments  the  power  of  divine  grace,  and  left  his  earthly 
for  a  heavenly  school.     My  young  readers,  you  have 
much   greater   privileges   than   this   poor    Indian    boy. 
Have  you  embraced  Jesus  ?     O  what  will  be  your  por 
tion  if  you  continue  to  reject  him ! 

10.  ISAAC  WALKER  was  the  son  of  William  Walker, 
Sen.,  who  was  made  a  captive  when  a  child  by  the  Indi 
ans,  and  married  a  Miss  Rankin,  a  half-blood  Wyandott. 
Isaac  was  a  pretty  good  English  scholar;  and  although 
he  had  this  advantage,  he  was  raised  with  the  Indians,  in 
their  customs  and  manners.     Naturally  he  was  intelli 
gent,   active,   generous,   and  warm-hearted.     He  was   a 
good  interpreter,  and  acted  as  such  for  the  government 
some  length  of  time ;  and  was  often  employed  in  inter 
preting  the  Gospel  to  the  wanderers  of  his  own  nation, 
when  his  own  heart   became  filled  with  its  important 
truths.     Brother  Walker  joined  the  Church,  and  was  a 
worthy  and  an  acceptable  member  for  some  years,  always 


WYANDOTT    MISSION".  417 

using  the  means  of  grace,  more  or  less,  but  without  the 
enjoyments  of  religion,  until  the  sickness  which  termin 
ated  his  life.  Ten  days  before  his  exit,  he  obtained  the 
pardon  of  his  sins ;  after  which  he  manifested  an  unsha 
ken  confidence  in  God  to  the  last  moment;  and  died 
peacefully  and  triumphantly,  on  the  27th  day  of  May, 
1829. 

11.  CO-BAN,  or  Tall-man.  This  man  was,  perhaps, 
as  great  a  miracle  of  mercy,  as  any  who  have  been 
brought  from  darkness  to  light.  He  was  addicted  to  in 
temperance  from  his  youth,  and  it  had  become  a  settled 
habit  with  him,  so  that  he  was  a  common  drunkard.  I 
have  heard  him  recite  the  mercy  of  God  to  him,  in  love 
feast,  in  thiswise:  *'He  preserved  me  when  drunk, 
and  lying  in  the  mud  holes,  and  my  horse  tramping  over 
me,  when  neither  men  or  devils  had  pity,  and  both  would 
have  been  glad  to  have  seen  me  killed.  Then,  O  then ! 
when  I  had  no  friend  on  earth,  God  pitied  iny  poor  soul, 
and  kept  it  out  of  the  lake  of  fire.  And  when  no  one 
had  either  love  or  hope  for  me,  God  sent  his  Son  after 
me  ;  and  his  voice  waked  me  up,  and  his  Spirit  showed 
me  the  hell  I  was  staggering  over.  It  smoked  and  burn 
ed  with  awful  horror.  But  his  word  was  not  to  be  shut 
out.  I  went  home  and  tried  to  hide' it,  and  shake  it  off; 
but  it  took  faster  and  still  faster  hold,  until  I  thought  my 
heart  wrould  break  down  my  body.  It  got  so  big  and  so 
hard,  that  I  felt  like  dying.  I  then  prayed  and  cried  to 
God  for  mercy.  I  went  and  joined  meeting;  when  all 
joined  in  prayer  and  prayed  all  night;  and  in  the  morn 
ing,  God  took  away  that  old  hard  and  drunken  heart,  and 
gave  me  a  new  one,  full  of  peace  and  quietness.  O  how 
much  I  owe  to  God  and  his  ministers,  for  saving  my 
soul,  and  opening  my  blind  eyes  to  see,  and  then  to  fill 


418  HISTORY    OF    TUB 

my  soul  with  love.*'  This  man  was  one  of  the  most 
uniform,  devout,  and  holy  men  I  ever  knew ;  and  for 
many  years  lived  to  enjoy  religion,  and  to  show  forth  its 
power.  After  his  -conversion,  he  was  never  known  to 
taste  a  drop  of  any  kind  of  ardent  spirits,  cider,  beer,  or 
wine,  except  on  sacramental  occasions.  He  died  on  the 
iid  of  June,  1829;  and  his  death  was  marked  with  tri 
umphant  joy  and  peace.  He  sent  for  brother  Thompson, 
a  short  time  before  his  death,  and  related  to  him  his 
Christian  experience,  which  was  sound  and  rational, 
lie  manifested  great  anxiety  for  the  conversion  of  his 
relations.  He  requested  brother  Thompson  to  write  his 
will;  and  he  bequeathed  all  his  property  (except  some 
presents  to  his  relatives)  to  his  wife,  of  whose  faithful 
ness  he  bore  testimony  for  thirty  years ;  and  by  this  act 
he  showed  the  victory  of  Christianity  over  heathenism — 
it  being  their  custom  to  let  the  property  that  ought  to 
support  their  widows  and  children,  fall  into  the  hands  of 
their  relatives. 

12.  HANNAH,  the  wife  of  Sen-ta-mas,  or  Long-sides* 
This  woman  was  converted  to  God  in  1824,   and  fully 
embraced  the  religion  of  the  Lord  Jesus.     She  was  anx 
ious  to  have  her  children  educated;    and  brought  them, 
and  gave  them  up  for  that  purpose.     She   departed  this 
life  in  great  peace  on  the  13th  day  of  June,  1829. 

13.  ELIZA  JANE  HANSBERGER,    (so    called,   after  the 
name   of  a  worthy  female  friend  to  the  mission,)   was 
daughter  of  Hannah,  above  mentioned,  and  one  of  the* 
school  children.     She  was  early  taught  the  fear  of  God, 
and  to  seek  and  serve  him ;  and  although  at  first  she  did 
not  acquit  herself  so  as  to  meet  the  wishes  of  her  teach 
ers,  or  the  hopes  of  her  pious  mother,  who  expressed 
great  anxiety  for  her  on  her  dying  bed,  sho  was  taken 


WYAXD6TT   MISSION.  410 

sick  soon  after  the  death  of  her  mother,  and  died  happy 
m  the  Lord*  He  took  her,  perhaps,  to  save  her  from 
future  evils.  Her  last  words  were,  *'  Jesus  has  come  for 
me."  She  was  buried  one  week  after  her  mother. 

14.  Sister  FROST,  died,  November  2d,  1829,  in  the 
woods,  at  their  hunting  camp  on  Blanchard's  fork.     She 
was  a  woman  of  uniform  and  deep  piety,  and  persevered 
through  great  difficulties.     Her  path  was  a  thorny  one; 
but  Jesus  kept  her,  and  finally  took  her  to  himself,  to 
rest  from  all  her  sorrows,  in  heaven's  sweet  abode. 

15.  Two  FEATHERS.     This  man  long  halted  between 
two  opinions ;  and  although  he  was  convicted  as  to  what 
was  his  duty,  yet  he  never  yielded,   until  death  laid  its 
icy  hand  on  him.     Then  he  renounced  his  old  tradi 
tions,  and  requested  to  be  admitted  as  a  probationer  into 
the  Church,  and  died  soon  after.     In  this  man's  example, 
reader,  you  perceive  the  great  risk  you  are  running  if  you 
are  not  in  the  Church  of  God,  and  in  the  way  of  duty. 
O  let  not  another  opportunity  pass  by  before  you  take  up 
your  cross ! 

16.  MAURICE  was  an  orphan  girl,  raised  by  the  wife 
of  Between-the-logs,  and  was  one  of  the  first  scholars  at 
the  mission  school.     She  made  some  progress  in  learn 
ing;,    and    especially  in   housewifery.     She   joined   the 
Church  when  young,  and  afterwards  professed  religion. 
She   married  Ta-ha-men-toot,    and  was  a  faithful  wife. 
Her  death  was  sudden  and  unexpected — only  seven  days 
(sickness.     Her  class-leader  visited  her,   and  found  her 
resigned  and  happy.     She  departed  this  life,  August  30th, 
1830. 

17.  KEN-TAUGII-QUE,  Q?fBig-tree's  wife.     This  most 
excellent  woman  lived  near  the  mission  family  from  its 
first   establishment.     She  was  an   early  subject  of  the 


420  HISTORY    OF    THE 

grace  of  .God,  and  of  pardoning  mercy.  The  evidence 
-of  the  knowledge  of  sins  forgiven  she  never  lost,  but 
grew  in  grace  and  in  the  knowledge  of  her  Savior.  She 
appeared  always  deeply  interested  for  her  children,  and 
her  constant  and  earnest  prayer  was  well  calculated  to 
show  them  the  path  of  life;  and  it  Was  her  joy  to  see 
some  of  them  filled  with  the  same  blessed  hope.  She 
was  a  kind  neighbor,  a  good,  humble  wife,  a  devotedly 
pious  and  loving  mother,  and  a  consistent  and  cheerful 
Christian;  and  this  was.  the  result  of  the  mighty  grace 
of  Gocl.  She  died  on  Monday  morning,  October  18th, 
1830,  in  the  blessed  and  joyful  triumphs  of  Christian 
faith,  universally  lamented.  Her  last  words  were,  "  My 
work  is  done." 

18.  SUSAN  BRANT  was  a  Mohawk,  and  soon  after  the 
establishment  of  the  mission  joined  the  Church;  but  hav 
ing  a  husband  who  led  a  dissipated,  wandering  life,  she 
was  not  received  in  full  connection.     But  she  united  her 
self  again  to  the  Church  in  1830 ;  and  in  the  March  fol 
lowing,  she  departed  this  life.     After  her  second  admis 
sion  into   the    Church   she  lived  exemplary,   and  died 
happy,  exhorting  her  friends  to  be  faithful,  and  meet  her 
in  heaven. 

19.  IN-CATS-SEE,  or  wife  of  Jas.  Washington.     This 
woman  was  brought  to  the  knowledge  of  God  through 
the  preaching  of  the  Gospel,  in  1823.     She  was  a  good 
woman,  and  a  faithful  attendant  on  the  means  of  grace. 
She  died  in  the  full  hope  and  prospect  of  eternal  life,  in 
May,  1831 ;  and  left  her  pious  husband  and  children  to 
mourn  their  loss. 

20.  The  wife  of  CU--AH,  died,  July  24th,  1831,  in  great 
peace.     She  had  embraced  religion,  and  bore  the  cross 


WYANDOTT    MISSION.  421 

<yf  Christ  from  her  youth.     She  enjoyed  peace  at  her 
death,  surrounded  by  her  friends  and  relations. 

21.  JOHN  BRANT  was  a  Mohawk,  and  was  brother-in- 
law  to  John  Vanmetre,  who  was  taken  by  the  Indians 
when  a  boy.     Brant  joined  the  Church  on  Honey  creek, 
in  the  house  of  his  brother-in-law,   in  1824.     He  ran 
well  for  a  season  $  but  got  into  bad  company,  and  forfeit 
ed  his  membership.     He  remained  out  until  the  summer 
before  he   died.     He  died  without  that  full  confidence 
\vhich  faith  in  Christ  inspires ;    yet  it  is  hoped  he  was 
saved,  for  he  was  truly  penitent. 

22.  ELI  PIPE  was  a  Delaware,  and  a  descendant  of 
Captain  Pipe,  the  chief  of  the  Delawares,  who  took  (and 
was  the  principal  agent  in  burning)  Col.  Crawford,  to 
avenge  the  death  of  the  Delawares,  who  were  massacred 
on  the  Tuscarawas,  by  Williamson  and  his  party — the 
most  barbarous  of  all  murders.     He  married  a  Wyandott 
woman;  and  became  a  member  of  the  Church  in  1824. 
He  was  a  moral  man,  and  in  the  first  of  his  religious 
profession  did  not  manifest  much  zeal;  but  his  afflictions 
made  a  deeper  impression  on  his  mind,  and  he  was  more 
engaged.     On  the  7th  of  July,  1831,  he  died;  and  it  is 
hoped  he  died  in  peace. 

23.  TA-ZUII  departed  this  life,   November  2d,  1831. 
Though  for  sometime  after  joining  the  Church,  he  was 
at  times  unstable ;  yet,  for  the  last  years  of  his  life,  he 
gave  evidence  of  enjoying  a  happier  state  of  mind ;  and 
strong  hopes  are  entertained  that  he  has  exchanged  this 
earthly  for  a  heavenly  state. 

24.  NAU-GAH-HAT  was  the  daughter  of  a  widow,  and 
was  the  first  Indian  child  that  was  admitted  into  the  mis 
sion  family.     She  was  baptized,  and  called  Eliza  Brooke, 

after  my  only  daughter.     She  was  among  the  first  of  our 
36 


422  HISTORY    OF    THE 

children  that  embraced  religion.  She  made  good  pro 
gress  in  her  learning ;  and  after  she  left  school,  she  was 
married  to  young  Warpole,  and  continued  steadfast  in  her 
high  and  holy  calling  till  death.  She  died,  April  28th, 
1832,  in  the  triumphs  of  faith,  leaving  two  children,  who 
have  since  followed  her  to  her  happy  home. 

25.  MARY  FIGHTER  was  a  Seneca,  and  embraced  re 
ligion  in  the  winter  of  1823.      She  was  a  quiet  and 
peaceable  woman,  and  died  in  the  faith  of  the  Gospel, 
June  2d,  1832. 

26.  SY-ON-TO'S  wife  was  the  sister  of  Between-the- 
'logs,  and  embraced  religion  at  an  early  period  of  the 
mission.     She  was  a  woman  of  great  piety,  and  was  a 
uniform  member  from  her  conversion  to  the  day  of  her 
death.     She,  it  is  confidently  believed,  has  gained  the 
blessed  shore  of  eternal  bliss. 

27.  NONE-WAY-SA   was    the    wife    of    the    far-famed 
White-eyes,  who  resided  in  the  plains  on  the  Tusca- 
rawas  river,   and  now  called  after  his  name.     He  was 
shot  by  a  boy  whom,  in  a  fit  of  intoxication,  he  attempt 
ed  to  stab  with  a  knife.     After  his  death,  she  became  the 
wife  of  brother  Mononcue,  with  whom  she  lived  till  her 
death.     She  was  converted  in  the  winter  of  1822.     Her 
convictions  were  deep  and  pungent,  and  her  conversion 
clear  and  powerful ;   the  truth  of  which  she  never  after 
wards  doubted.     It  might  be  said  of  her  truly,  that  she 
was  a  mother  in  Israel ;  and  to  the  mission  family  she 
was  peculiarly  kind.     She  visited  us  often,  and  seldom 
came  without  bringing  something  to  add  to  our  comfort. 
She  was  a  lively  and  a  shouting  Christian.     I  have  often 
seen  her  feasting  on  Gospel  food,  until  her  soul  would  be 
filled,  to  overflowing  with  the  love  of  God ;  when  she 
would  praise  God  aloud  for  redeeming  mercy.     Her  af- 


WYANDOTT    MISSION.  423 

dictions  were  great,  but  she  bore  them  all  with  great  pa 
tience  until  her  change  came,  and  in  joy  and  peace  she 
slept  in  Jesus  the  15th  day  of  August,  1832. 

28.  YAS-YAH  was  the  only  person  that  attended  John 
Stewart's  first  meeting,  and  to  whom  he  preached  Jesus 
and  him  crucified.     The  next  day  herself  and  old  Big- 
tree  were  all  who  came  to  hear  the  joyful  sound.     She 
received  Jesus  the  first  offer  that  was  made  of  him  to 
her.     She  maintained  her  integrity,  and  was  faithful  to 
her  Lord  until  she  was  taken  to  her  rest.     Her  life  had 
always  been  uniform ;  and  though  she  met  with  great 
opposition  at  first  from  many  of  her  relations,  yet  she 
never  wavered,  but  continued  to  fight  the  good  fight. 
She  fought  and  conquered,  kept  the  faith, ^and  laid  hold 
on  eternal  life,  June  23d,  1832. 

29.  Sister  JACO,  wife  of  Tar-i-un-ta,  was  a  woman  of 
piety,  and  died  as  she  lived,  in  peace,  February,  1833. 

30.  MEN-DA-ZA  died  in  peace,  July,  1833. 

31.  Sister  TAR-UN-ENE  died  in  peace,  October,  1833. 

32.  POLLY  ZANE  was  the  daughter  of  William  Zane, 
and  grand-daughter  of  Ebenezer  Zane,  who  was   taken 
prisoner  near  Wheeling,  by  the  Indians,  and  lived  with 
them,  and  raised  a  large  family.     Polly  was  pious.     The 
Lord  called  her  in  the  morning  of  life,  and  took  her  away 
from  the  evil  to  come,  in  the  year  1831. 

33.  YA-MEN-DASH  departed  this  life  in  1832.     She  was 
received  as  a  probationer  on  the  2d  of  May,  1832,  but 
did  not  stay  long  to  enjoy  the  communion  of  saints  be 
low,  in  the  Church  militant;  but  we  trust  she  has  been 
hailed  by  the  Church  triumphant,  in  the  realms  of  end 
less  bliss. 

34.  TA-SA-TEE,  or  Samuel  Brown,  was  the  oldest  son 
of  Adam  Brown,  Sen.,  after  whom  Brownstown,  in  the 


424  HISTORY    OF    THE 

state  of  Michigan,  is  named.  He  was  awakened,  and 
attached  himself  to  the  Methodist  Episcopal  Church,  in 
Canada,  the  first  visit  I  made  to  the  Indians  in  that  coun 
try  ;  at  which  time  I  formed  a  class  there,  of  whicli 
brother  Gold  was  leader.  He  soon  after  obtained  relig 
ion,  and  began  to  exhort,  and  was  licensed  as  such.  He 
had  a  tolerable  education,  and  was  capable  of  reading  the 
Bible  for  himself,  and  expounding  it  to  others.  He  be 
came  useful,  and  was  successful  in  his  labors.  He  was 
an  humble  man,  and  had  been  solicited  to  apply  for  a 
regular  license  to  preach ;  but  this  he  refused,  saying, 
that  he  wished  not  to  rise  higher  than  his  brethren. 
He  was  a  good  interpreter,  and  accompanied  me  and  the 
chiefs  in  that  capacity  to  the  eastern  cities.  He  inter 
preted  on  the  Sabbath  before  his  death.  He  was  taken 
on  the  Monday  evening  following  with  an  inflammation 
of  the  brain,  which  deprived  him  of  hearing  and  reason 
on  the  following  day ;  and  on  Thursday,  December  5th, 
1833,  he  exchanged  this  suffering  and  uncertain  state  for 
a  crown  of  rejoicing  in  the  mansions  of  bliss*  His  re 
mains  were  deposited1  in  the  grave-yard  on  the  follow 
ing  Saturday.  A  funeral  sermon  was  preached  to  a- 
large  and  weeping  congregation. 

35.  Sister  JACQUES  departed  this  life,  December  8th r 
1833,  after  lingering  for  some  months  with  a  consump 
tion.     She  was   an  amiable  woman,  exemplary  in  her 
character,  modest  and  unassuming  in  her  manners,  faith 
ful  as  a  Christian,  and  affectionate  as  a  wife  and  mother. 
In  her  the  Church  had  to  mourn  the  loss  of  one  of  her 
brightest  ornaments ;  but  is  consoled  in  believing  their 
loss  to  be  her  eternal  gain. 

36.  TAY-HOW-WA-HA  had  lived  all  his  life  attached  to 
the  heathen  party;  but  when  he  was  seiz.ed  with  his  last 


WTANDOTT   MISSION.  425 

sickness  (like  all  other  stubborn  sinners)  his  fears  came 
upon  him  mightily,  and  he  renounced  his  heathen  tradi 
tions  and  worship,  and  was  admitted  on  trial  in  the 
Church,  December  28th,  1823,  and  was  truly  penitent. 
He  made  application  to  be  married  to  his  wife  according 
to  the  Gospel  institution,  and  the  time  for  performing  this 
duty  was  fixed  on;  but  ere  it  arrived,  he  took  his  depar 
ture  to  another  and,  we  humbly  trust,  to  a  better  world. 
We  believe  his  penitence  was  genuine,  and  that  his  suf 
ferings  ended  in  eternal  life. 

37.  TAR-E-SHA,  or  Big-lake,  was  a  moral  person  in 
his  character,  and  serious  in  his   deportment,  from  a 
child.     He  became  a  probationer,  February  2d,    1833; 
but  did  not  live  long  to  enjoy  the  privileges  of  the  mili 
tant  Church.     He  was  engaged,   however,    during  his 
short  warfare.     In  the  succeeding  fall  he  departed  this 
life  to  join  the  family  above. 

38.  TAR-HE-TOO  was   a   sister   of    Between-the-logs. 
She  was  blind,  and  had  been  so  from  her  childhood. 
This  woman  did  not  hesitate  to  embrace  the  Savior  at 
the  first  offer  made;  for  she  said,  "I  want  just  such   a 
friend  and  Savior  to  keep  and  comfort  me."     She  sought 
him  as  directed,  and  soon  found  him,  and  remained  stead-, 
fast  until  her  death.     It  might  be  said  of  this  poor,  blind, 
heathen  woman,  as  of  one  of  old,  "  Her  soul  continually 
magnified  the  Lord."     Her  communion  with  God  was 
deep  and  constant ;  and  from  her  Savior  she  never  stray 
ed,  but  "  closer  and  still  closer  cleaved  to  his  beloved 
embrace,"  until  her  warfare  ended;  when  she  left  a  most 
soul-cheering  testimony  that  she  had  gone  to  the  Chris 
tian's  home.     "O  sweet,  sweet  home!"     To  this  rest 
she  took  her  departure,  April  1st,  1834. 

39.  MAURICE  BIG-SPOON  was  the  daughter  of  James 

36* 


426  HISTORY    OF    THE 

Big-tree,  and  was  among  those  children  who  were  first 
admitted  into  the  mission  school.  Her  father  and  moth 
er  were  hoth  religious,  and  she  had  their  example  and  in 
fluence  to  aid  her  early  piety.  She  appeared  to  be-  about 
ten  years  old  when  she,  with  many  others  of  our  school 
children,  sought  and  found  a  Savior's  love.  One  night, 
while  I  was-  at  family  prayer,  this  child  rose  from  her 
knees-,  a-nd  came  and  caught  me  rouaad  the  neck  while  I 
was  yet  praying,  and  asked  me  to  continue  in  prayer  for 
their  souls.  O  how  affecting  was  this  scene  !  Nor 
would  they  be  comforted  until  God  had  blessed  them 
with  his  pardoning  love.  And  I  can,  with  others,  bear 
testimony  to  their  faithfulness  in  the  service  of  God.. 
She  was  a  fine  singer,  and  soon  learned  all  the  hymns 
that  were  sung  in  their  language,  and  could  sing  delight 
fully  ;  and  almost  every  evening  they  would  sing  before 
going  to  bed. 

.  One  night  sister  Lydia  Bars  tow  (now  sister  Taylor) 
came  to  me,  and  asked  me  to  step  in  and  see  the  little 
girls  in  their  even-ing  religious  exercises.  When  I  went 
dow»,  and  looked  through  a  hole  in  the  wall,,  Maurice 
wras  meeting  the  rest  in  class,  and  calling  on  them,  one 
by  one,  to  tell  how  they  felt;  and  then  they  would  sing  a 
verse.  While  in  this  exercise  some  wept  aloud,  and 
others  praised  God  for  his  redeeming  grace.,  After  they 
were  through,,  they  sung  in  Indian, 

^  Jesus  my  all  to  heaven  in  gone,"  &c., 

Then  she  prayed,  and  all  went  to  rest  for  the  night,  in* 
calm  resignation  to  God. 

She  made  good  proficiency  in  her  education ;  and  after 
she  left  school  she  was  married  to>  Big-spoon;   which 
,  like  all  other  unequal  matches,  was   a  great  hm- 


WYANDOTT    MISSION.  427 

derance  to  her  in  the  divine  life.  She,  however,  continu 
ed  to  bear  her  cross ;  and  toward  the  close  of  her  life, 
while  yet  in  good  health,  the  work  of  the  Lord  was 
greatly  revived  and  deepened  in  her  soul.  At  the  last 
class  she  attended,  a  few  days  before  her  death,  she 
seemed  to  have  some  presentiment  of  her  near  approacli 
to  eternity.  Her  soul  was  in  a  flame  of  love.  She  went 
home  in  health :  was  suddenly  seized  with  an  affection 
of  the  brain,  which  terminated  her  life  in  two  days,  on 
April  10th,  1834 ;  and  no  doubt  she  has  joined  her  pious 
mother  and  grand-mother  in  paradise. 

40.  AN-DA-WIZ-U,  or  Big-river.  Of  this  man  I  can 
say,  he  was  my  bosom  friend.  I  have  seldom  found  his 
superior.  He  was  among  the  first  fruits  of  the  mission. 
He  was  much  interested  for  the  welfare  of  bis  children, 
and  was  ably  assisted  by  his  pious  wife,  E.ag}e.  Their 
souls  were  both  formed  in  the  Gospel  mold.  I  appoint 
ed  him  class-leader;  which  office  lie  faithfully  filled. 
Sometime  after  he  was  nominated  and!  elected  steward  in 
the  Church,  and  remained  faithful  in  this  relation,  until 
death.  In  all  things,  he  lived  in  reference  to  the  future  ; 
and  the  text  from  which  the  missionary,  brother  Thomp 
son,  preached  his  funeral  sermon,  was  descriptive  of  his 
life,  "-Set  thy  house  in  order,"  &c.,  Isaiah  xxxviii,  1. 
I  here  quote  the-  words  of  the  speaker:  "  This  text  was 
applicable  to  his  case — to  his  farm,  house,  cattle,  family 
circle^  economy,  unembarrassed  circumstances,  and  state- 
of  mind,  which  enabled  him  to  converse  with  death,  and 
welcome  his  approach  as  a  friend.  His  disease  was  con 
sumption  ;  and  a-  few  days  before  his  death  he  sent  for  a 
white  man  to  come  and  take  the  measure  for  his  coffin, 
and  to  return  with  it  in  two  days ;  which  was  attended  to.. 
When  the  maker  laid  it  down;  bv:  his  bed,  he  then,  asked 


428  HISTORY    OF    THE 

the  price,  and  directed  his  wife  where  to  get  the  money 
and  pay  for  it.  Then  he  said,  *  Call  in  all  my  family,, 
and  I  will  rest,  to  gather  strength  to  talk  a  little  to  you  be 
fore  I  go.'  He  first  addressed  his  wife,  and  said,  *  When 
I  am  gone  I  fear  you  will  cry  and  feel  lonesome.  But 
you  must  not.  I  am  going  home  to  God,  and  you  must 
be  glad.  You  will  soon  come  after.  Jesus  will  still  be 
with  you.  Keep  up  prayers  in  the  family,  and  let  the 
children  be  kept  at  school,  that  they  may  learn  to  read 
God's  Holy  Book.  Attend  to  your  meetings,  trust  in 
Jesus,  and  all  will  be  well.'  He  then  charged  his  chil 
dren  to  be  good  and  obedient  to  their  mother,  to  go  to 
school  and  to  meeting,  to  work  and  raise  enough  to  live 
on,  to  serve  God  and  meet  him  in  glory.  He  then  kiss 
ed  the  infant  babe,  and  without  a  sigh  or  groan,  bid  this 
world  a  final  farewell  on  May  4th,  1834." 

41.  PETER  WARPOLE  departed  this  life,  after  lingering 
several  months  with  the  consumption,   on  the  2d  day  of 
January,  1835.     He  had  been  a  professor  of  religion  for 
several  years  ;  and  though,  in  some  degree,  unstable  part 
of  the  time,  yet  in  the  last  two  years  of  his  life  he  evin 
ced  more  stability  and  devotion. 

42.  JESSE  LEE  was  one  of  the  boys  who  attended  the 
mission  school ;  and  though  he  made  but  little  proficien 
cy,  yet  there  is  no  doubt  but  his  stay  with  the  mission 
family  was  a  blessing  to  him.     It  was  there  he  learned  of 
the  Savior;  and  though  he  did  not  comply  at  first,  he 
joined  the  Church  afterwards,  (March  1st,  1834,)  and  in 
September  following  was  unanimously  admitted  into  full 
membership.     He  was  deeply  afflicted,  and  those  afflic 
tions  doubtless  were  sanctified  to  him. 

43.  JACOB  HOOPER  was  at  the  mission  school  but  a 
short  time.     He   embraced  religion  when  young,  and 


WYANDOTT    MISSION.  429 

proved  faithful  to  the  end  of  his  earthly  journey.  He 
died,  February  2d,  1835,  and  we  trust  he  now  wears  a 
crown  of  life. 

44.  MEN-SA-NOO  was  admitted  on  trial,  June  1st,  1834, 
and  was  continued  on  trial  to  the  close  of  life,  not  being 
able  to  prevail  on  her  husband  to  get  lawfully  married. 
But  amidst  her  embarrassments  she  strove  to  be  faithful. 
She  died,  January  2d,  1835. 

45.  MAY-YAT-TA-HAT,  or  Standing-water,  the  oldest 
son  of  old  Big-tree,  and  brother  to  James  Big-tree,  one 
of  the  native  speakers.     He  was  one  of  the  first  to  join 
the  Church,  in  the  early  history  of  the  mission.     lie  ex 
perienced  religion  at  a  memorable   meeting,   and  one  of 
the  first  that  I  held   in   the   council  house,  at  which  Be- 
tween-the-logs  and  Matthew  Peacock,  then  a  chief,  with 
several  others,  experienced  religion.     He  was  exemplary 
to  the  close  of  his  life.     When  he  prayed  in  public,  or 
spoke  in  class  or  love  feast,  his  words  had  a  warning  in 
fluence,  and  melted  the  whole  assembly.     His  farm  was 
well  regulated,  and  gave  evidence  that  he  h;u)  learned  to 
be  diligent  in  business,  as  well  as  fervent  in  spirit.     He 
died  in  holy  triumph,  on  the  7th  day  of  February,  1835. 
Being  asked  by  his  younger  brother,  Big-tree,  how  mat 
ters  stood  between  his  Maker  and  his  soul,  he  replied,  "I 
am  ready  to  go.     I  have  been  waiting  for  sometime,  and 
now  have  no  fear  of  death."     He  repeated  the   same  to 
the  Little  Chief,  and  thanked  him  for  his  faithful  labors 
as  his  leader — exhorted  his  wife  and  the  bystanders  to  bo 
faithful  to  God,  and  commended  his  youngest  son  to  the 
care  of  his  brother,  to  raise  and  send  him  to  school.     lie 
spent  his  last  moments  in  praising  God ;  and  undismayed 
and  tranquil,  resigned  his  spirit  into   the  hands   of  hi* 
Maker. 


430  HISTORY    OF    THE 

46.  JOHN  COON,  died,  in  peace,  after  a  short  illness, 
on  the  2d  of  March,  1835.     He  was  many  years  waver 
ing  between  heathenism  and  Christianity;  but  appeared 
to  become  established  for  the  last  twelve  months.     In 
his  last  moments  he  expressed  his  confidence  in  his  Sa 
vior,  and  only  lamented  that  he  had  to  leave  his  four  sons 
.strangers  to  religion  and  Christian  fellowship. 

47.  JOHN  M'LEAN  was  the  only  son  of  Rhoii-yan-ness, 
and  was   educated  at  the  mission  school.     John  was  a 
good  boy  at  school,   and  was  good  to  work ;  and  in  his 
deportment  and  manners  he  was  agreeable.     He  joined 
the  Church  while  at  the  mission  school,  though  he  did 
not  manifest  much  zeal  until  after  he  closed  his  studies. 
He  then  became   an  exemplary  member,   and  was  ap 
pointed  to   assist  his  father  in  meeting  his  class,   and 
afterwards  was  licensed  as  an  exhorter,   in  which   office 
lie  grew  to  be  a  strong  man  in  Israel.     His  powerful  ex 
hortations  toward  the  close  of  his  life  will  not  soon  be 
forgotten.     His  death  was  unexpected,  but  he  was  pre 
pared  to  meet  it. 

48.  YA-ZHE-AH  was  an  old  member,  and  was  faithful 
for  many  years.     She  died  full  of  faith,  and  in  prospect 
of  glory,  in  April,  1835. 

49.  CHARLOTTE  BARNET,  died  on  the  10th  of  August, 
1835,  having  passed  through  several  months  of  affliction. 
She  had  several  times  attempted  to  live  a  Christian  life, 
but  as  often  failed,  having  a  husband  who  was  always 
ready  to  discourage  her.     But  affliction  was  the  means 
of  bringing  them  both  to  the  fold  of  Christ,   and  we 
doubt  not  they  both  sleep  in  Jesus.     He  departed  this 
life  in  April,  1836,  having  joined  with  his  wife  on  pro 
bation  the  10th  of  January,  1835. 

50.  ELIZABETH  MONONCUE  was* one  of  the  mission 


WYANDOTT    MISSION.  431 

school  children,  embraced  religion  when  young,  and  was 
uniform  in  all  her  deportment,  from  the  time  she  became 
serious.  She  became  the  wife  of  George  Mononcue, 
lived  four  years  of  trouble  and  affliction,  and  died  in 
great  peace. 

51.  TOM  LONG  was,  for  several  years,  the  chief  of  the 
heathen  party.     He  was  a  man  of  a  strong  mind,  and  a 
good  counselor,  but  a  great  drunkard.     He  was  often 
convicted  of  his  sinful  ways,   and  would  weep  bitterly ; 
but  his  habits  and  associations  were  too  strong  for  his 
convictions,  until  his  last  illness,  when  he  positively  re 
fused  to  touch  any  intoxicating  drink  whatever.     He  was 
a  great  penitent,   and  was  very  solicitous  to  show  his 
change  and  his  sincerity  of  mind,  by  being  received  into 
the  Church ;  which  request  was  granted  him  two  days 
before  his  death. 

52.  MARIAH  was  the  daughter  of  Rhon-yan-ness.     She 
was  sent  among  the  very  first  to  the  mission  school ;  and 
among  all  our  children,  she  was  one  of  the  best.     She 
made  good  progress  in  her  studies,  while  at  school.     She 
embraced  religion,   and  grew  in  grace — was  afterwards 
married  to  John  Brown,  and  lived  an  example  of  piety. 
She  died  triumphantly,  April,  1835. 

53.  RHON-YAN-NESS  was  the  oldest  man  in  the  nation 
when  he  died.     He  was  a  professor  of  religion,  and  had 
belonged  to  the  Church  for  sixteen  years.     'For  thirteen 
years  he  professed  to  enjoy  the  blessing  of  perfect  love. 
He  was  a  chief  of  his  tribe,  and  had  been  for  many  years 
a  class-leader  and  steward.     He  walked  with  God  al 
ways.     His  life  was  unblamable  and  unreprovable.     He 
continued  in  the  faith,  and  was  settled  and  grounded  in 
love.     He  attended  [quarterly  meeting  on  the  Sabbath ; 
and  being  steward,  he  waited  on  the  brethren,  spoke  in 


432  HISTORY    OF   THE  WYANDOTT    MISSION. 

love  fenst,  told  the  wonders  of  redeeming  grace,  clapped 
his  glad  hands,  and  looked  up  to  heaven,  as  his  future 
and  blessed  home,  and  on  the  following  Thursday  died, 
full  of  faith  and  of  the  Holy  Ghost. 

Now,  dear  reader,  I  have  related  to  you  the  glorious 
effects  of  redeeming  mercy  on  the  hearts  and  lives  of  a 
few  of  the  Indians  that  embraced  religion  through  the 
preaching  of  the  Gospel  at  this  mission ;  and  more  than 
double  the  above  number  might  be  given,  who  were  saved 
from  the  wrath  to  come,  by  "the  foolishness  of  preach 
ing"  Christ  and  him  crucified.  These  notices  were  ta 
ken  from  the  Church  book  at  the  mission.  In  .some  I 
have  added  a  few  things  from  my  own  knowledge ;  and 
might  say  much  more.  These  Indians  were  in  a  most 
degraded  state  when  the  Gospel  reached  them.  How 
many  thousands,  in  similar  circumstances,  are  asking  for 
the  bread  of  life!  And  here  are  the  laborers,  waiting  to 
be  employed,  saying,  "  Here  I  am— send  me."  But  who 
will  help?  Need  I  exhort  you,  after  having  read  the 
facts  here  stated?  No!  The  love  of  God  and  worth  of 
souls  will  constrain  you  to  aid  with  your  money  and 
prayers,  in  evangelizing  and  bringing  to  God  those  poor 
>wanderers;  and  where  you  have  heretofore  given  one 
dollar,  now  give  two.  It  wilj,  be  well  laid  up  in  heaven. 
But  if  you  withhold  your  aid  from  the  missionary  cause, 
and  lay  up  treasure  on  earth,  it  will  soon  be  taken  from 
you ;  or  it  will,  perhaps,  be  the  curse"  of  your  family, 
when  you  are  taken  from  it.  Let  the  Indians  have  the 
(rospel;  let  them  all  have  it,  and' let  them  have  it  new! 


I 


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